The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Başdaky Gije ýarym çagyrşygy habary derňew höküminiň açylmagynda tamamlandy, we Gije ýarym çagyrşygy habary ýerine ýetiriji hökümiň açylmagynda tamamlanýar. Yslamyň üçünji waýy, ýekşenbe kanunynyň kabul edilmegi sebäpli Birleşen Ştatlaryň üstüne höküm getirýär, we ol, Tireli jelep Izebel bilen zyna eden on patyşada şekillendirilen, raýat yzarlayıjy häkimiýetiniň basyşy astynda özleriniň ýekşenbe kanunyny kabul edendikleri üçin, bütin dünýäniň üstüne dowam edýän we güýçlenýän bir hökümi aňladýar.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Dini azatlygyň mekany bolan Amerika wyždanlary zorlap we adamlary galp şenbe gününe hormat goýmaga mejbur etmekde Papalyk bilen birleşende, dünýä ýüzüniň her bir ýurdunyň halklary onuň göreldesine eýermäge ugrukdyrylar». Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Beýik göreşiň Ýekşenbe güni baradaky kanun ugrundaky söweşi şonda doly güýje girer. Şeýtan şonda Mesihiň keşbine girip peýda bolar.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Hudaýyň kanunyna garşy gelmek bilen Papalygyň institutyny mejbury edýän karar arkaly, milletimiz dogrulykdan özüni bütinleý üzňe eder. Protestantizm öz elini boşlugyň üstünden uzadyp, Rim häkimiýetiniň elini tutanda, jümmüşiň üstünden ýetip, Spiritizm bilen el gysyşanda, şu üç taraplaýyn bileleşigiň täsiri astynda ýurdumyz öz Konstitusiýasynyň Protestant we respublikan hökümet hökmündäki her bir ýörelgesini ret edip, papalyk ýalanlarynyň we aldawlarynyň ýaýradylmagy üçin şert döredende, şonda biz Şeýtanyň täsin işiniň wagtynyň gelendigini we ahyryň golaýdygyny bilip bileris.” Testimonies, 5-nji tom, 451.
National apostasy is followed by national ruin.
Milli ýüz dönderişiň yzysüre milli heläkçilik gelýär.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Amerikanyň Birleşen Ştatlarynyň halky aýratyn artykmaçlyga eýe edilen halk boldy; emma olar dini azatlygy çäklendirende, protestantlygy tabşyranda hem-de papalyga goldaw berende, olaryň günäsiniň ölçegi doly bolar, we ‘milli dönüklik’ gökleriň kitaplarynda hasaba alnar. Bu dönükligiň netijesi milli heläkçilik bolar.” Review and Herald, 1893-nji ýylyň 2-nji maýy.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Akylsyz Laodikiýaly Adwentistler papaly häkimiýet bilen el-ele berýärler we ýykylyp ýok edilýärler, heniz Babiliň içinde bolan Mesihiň beýleki sürüsi bolsa papalygyň elinden halas bolýar.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ol şeýle hem şöhratly ýurda girer, we köp ýurtlar agdarylar; emma onuň elinden şular gutular: Edom, Moab we Ammon ogullarynyň başlyklary. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Yslam duýdansyz Birleşen Ştatlara zarba urýar, sebäbi ýedinji surnaý Ýekşenbe kanunynyň kabul edilmegi üçin höküm jebirini getirýär.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Men seredip gördüm we eşitdim: asmanyň ortasyndan uçup barýan bir perişde ýokary ses bilen şeýle diýýärdi: “Ýer ýüzünde ýaşaýanlaryň başyna, heniz surnaý çalmaly bolan beýleki üç perişdäniň surnaý sesleri sebäpli, waý, waý, waý gelsin!” Ylham 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Ylhamyň on birinji babyndaky iki şaýada wekilçilik edýän nyşan soňra Ýahýa tarapyndan Ylhamyň on ikinji babynda güneş bilen geýnen bir aýal hökmünde şekillendirilýär hem-de başlangyjyň we ahyryň nyşanlylygy arkaly pygamberlik taýdan beýan edilýär.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Asmanda beýik bir alamat peýda boldy: güne geýnen bir aýal, aý onuň aýaklarynyň astyndady, kellesinde bolsa on iki ýyldyzdan täç bardy. Ol göwrelidi; dogum azabyny çekip, dünýä inermäge ejir çekýärdi. Asmanda ýene bir alamat peýda boldy; ine, ýedi kelleli, on şahlı we kelleleriniň üstünde ýedi täji bolan uly gyzyl aždarha bardy. Onuň guýrugy asmandaky ýyldyzlaryň üçden birini süýräp alyp, olary ýere zyňdy; aždarha dogmaga taýýar bolan aýalyň öňünde durdy, çaga doglan badyna ony ýuwutmak üçin. Aýal ähli milletleriň üstünden demir hasa bilen höküm sürmeli bir erkek çagany dünýä inderdi; onuň çagasy bolsa Hudaýyň ýanyna, Onuň tagtyna alnyp gidildi. Ylham 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Ol Aýyň üstünde durýar we Güne geýindirilen. Aý Günüň şöhlelenmesidir, şonuň üçin pygamberlik taýdan Güni nyşanlaýar. Onuň täjindäki on iki ýyldyz gadymy Ysraýylyň başlangyjyndaky on iki taýpasyny aňladýar; olar bolsa gadymy Ysraýylyň ahyryndaky on iki şägirdi nyşanlaýar. Gadymy Ysraýylyň ahyryndaky on iki şägirt bolan şol on iki ýyldyz, häzirki Ysraýylyň başlangyjyndaky on iki resul hem bolup durýar. Şonuň üçin olar häzirki Ysraýylyň ahyryndaky ýüz kyrk dört müňi nyşanlaýarlar; olar hem şägirtlerdir, hem-de resullardyr. Şägirtleriň gadymy Ysraýylyň soňuny, resullaryň bolsa häzirki Ysraýylyň başlangyjyny aňladýan taryhyň başynda, ybadathana bolan aýal Mesihden göwrelidi. Ol Öz ölümi we direlişi soňunda Hudaýyň huzuryna alnyp gidiljek “erkek çagady”.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Şeýlelik bilen, aýal, ölüm jülgesinden direldilip göge çykarylýan ýüz kyrk dört müňüň dünýä inişini hem nusgalaýar. Olar gökde bolandan soň, ol ýene bir çagany dünýä inderer; bu bolsa Ýekşenbe kanuny wagtynda Wawilondan çykyp gelýän beýleki sürini aňladýar.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Ol zähmet çekmezden öň dogurdy; onuň agyrysy gelmezden öň, bir erkek çagany dünýä inderdi. Şeýle zady kim eşidipdir? Şeýle zatlary kim görüpdir? Ýer bir günde dogrup bilermi? Ýa-da bir millet birbada dünýä inermi? Çünki Siýon zähmet çeken dessine öz çagalaryny dogurdy. «Men dogrumyň wagtyny ýetirip-de, dogurmagyna ýol bermerinmi?» diýýär Reb; «Ýa-da Men dogurtýan bolup, ýatgysyny ýaparmyn?» diýýär seniň Hudaýyň. Işaýa 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Ýer haýwanynyň höküm sürýän döwründe bir millet birbada dünýä inýär. Ol millet ýüz kyrk dört müňdür, çünki olar Mesihiň häsiýetini kämil derejede şöhlelendirýänlerdir. Olar “erkek çaga” Isa arkaly öňden nusgalananlardyr. Olar Işaýanyň “erkek çagasydyr”; ol aýal zähmete başlamazyndan öň dünýä inýär. Düýpsüz çukurdan çykan haýwan tarapyndan öldürilende dünýäniň şatlanýan öli gury süňkleri Iýerusalimde teselli taparlar, soňra bolsa “erkek çagany” dünýä inderýän aýal bilen bile şatlanarlar. Olar ol zähmete başlamazyndan öň dünýä indirilýärler; soňra ol zähmet çekip, “öz” beýleki “çagalaryny” dünýä inderýär, sebäbi şonda beýleki milletler üçünji perişdäniň habaryna akýan derýa kimin seslenýärler, we habar tolkunly deňiz joşguny ýaly ýeriň ýüzüne ýaýraýar. Olar uly bir krizisde dünýä inýärler, bu bolsa onuň zähmetini aňladýar. Ylhamyň on ikinji babyndaky aýal, aslynda, ekiz dogurýar. Ilkinji doglanlar ilkinji miweler hökmünde tanalýan ýüz kyrk dört müňdür, beýleki milletler bolsa tomusky hasadyň beýik ýygnalyşy hökmünde tanalýarlar.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Ýerusalim bilen bile şatlanyň we onuň bilen şady-horram boluň, eý, ony söýýänleriňiz hemmäňiz; onuň üçin ýas tutýanlaryňyz hemmäňiz, onuň bilen bile begençden joşuň. Şeýlelikde siz onuň teselli berýän emjeklerinden emip doýarsyňyz; onuň şöhratynyň bolçulygyndan emip, lezzet alarsyňyz. Çünki Reb şeýle diýýär: Ine, Men oňa parahatçylygy derýa ýaly, milletleriň şöhratyny bolsa joşup akýan çeşme ýaly akdyraryn; şonda siz emersiňiz, onuň gapdallarynda göterilersiňiz we dyzlarynda hüwdülenersiňiz. Enesiniň teselli berşi ýaly, Men hem size teselli bererin; siz Ýerusalimde teselli taparsyňyz. Muny görende ýüregiňiz şatlanar, süňkleriňiz ot ýaly gögerer; Rebbiň eli Öz gullarynyň üstünde belli bolar, Onuň gahary bolsa Öz duşmanlaryna garşy görünär. Işaýa 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Iýerusalim üçin “hasrat çekýänler” onuň içinde edilýän ýigrenji işleri görüp ah çekýän we aglaýan, hem-de möhürlenen adamlardyr; olar ýekşenbe kanunyndan öňünden möhürlenýärler. Biz häzir “ybadathana üçin tamamlaýjy işiň” içinde ýaşaýarys; bu bolsa ýüz kyrk dört müňüň möhürlenişiniň iň soňky pursatlarydyr.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
Hudaýyň işine we janlaryň halas bolmagyna ýürekden bagly bolan Hudaýyň hakyky halky, günäni hemişe onuň hakyky, günäkär häsiýetinde görer. Olar Hudaýyň halkyny aňsatlyk bilen gurşap alýan günälere garşy hemişe wepalylyk bilen we açyk-aýdyň hereket etmegiň tarapynda bolar. Aýratynam, ýygnak üçin bolan soňky işde, Hudaýyň tagtynyň öňünde aýypsyz durjak ýüz kyrk dört müňüň möhürleniş döwründe, olar Hudaýyň adyny tutýan halkynyň etmişlerini iň çuňňur duýarlar. Bu zat pygamberiň soňky iş baradaky şekillendirmesinde, ellerinde gyryş ýaragy bolan adamlaryň keşbinde güýçli beýan edilýär. Olaryň arasynda biri zygyr geýimli bolup, bilinde kätiplik syýa gapjagazy bardy. “Reb oňa şeýle diýdi: Şäheriň içinden, Iýerusalimiň içinden geç-de, onuň içinde edilýän ähli ýigrenji zatlar üçin ah çekýän we nalap aglaýan adamlaryň maňlaýlaryna bir alamat goý.” Testimonies, 3-nji tom, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
“Ah çekip feryat edenler”, Yeruşalim hökmünde görkezilýän ybadathananyň içinden gyryş ýaragly heläk ediji perişdeler geçmezden ozal möhürlenýärler.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Buýruk şudur: “Şäheriň içinden, Iýerusalimiň içinden geç-de, onuň içinde edilýän ähli ýigrenji işleriň üstünde ah çekýän we aglaýan adamlaryň maňlaýlaryna bir nyşan goý.” Bu ah çekýän, aglaýanlar ýaşaýyş sözlerini yglan edip gelýärdiler; olar ýazgarýardylar, nesihat berýärdiler we ýalbaryp-ýakarýardylar. Hudaýa hormatsyzlyk edip gelenleriň käbiri toba etdiler we Ýaňyň öňünde ýüreklerini peseltdiler. Emma Rebbiň şöhraty Ysraýyldan çekilip gitdi; köpler heniz hem diniň daşky görnüşlerini dowam etdirýärdiler, Onuň gudraty we huzury bolsa ýetmezçilik edýärdi.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
„Onuň gahary höküm görnüşinde ýüze çykjak wagtynda, Mesihiň bu pesgöwünli, yhlasly yzyna eýerijileri tutuş dünýäniň galan böleginden öz jan hasraty bilen tapawutlanyp görünerler; bu hasrat olaryň nala-efganlarynda we agylarynda, ýazgarmalarynda hem-de duýduryşlarynda ýüze çykar. Beýlekiler bar bolan ýamanlygyň üstüni örtmäge çalyşyp, hemme ýerde giňden ýaýran bu beýik zalymlygy aklamaga synanyşýan wagtlarynda, Hudaýyň hormaty üçin gahar-gayrata eýe bolanlar we janlary söýýänler hiç kimiň göwnüni almak üçin dymyp durmazlar. Olaryň dogry janlary zalym adamlaryň mukaddes däl işlerinden we sözlerinden günsaýyn ezýet çekýär. Olar günäniň joşgunly silini saklamaga ejizdirler, şonuň üçin hem gam-gussadan we howsala bilen doludyrlar. Olar uly nur alanlaryň hut öýleriniň özünde diniň äsgerilmeýändigini görüp, Hudaýyň huzurynda aglaýarlar. Buýsanç, tamakärlik, nebisjeňlik we aldawyň diýen ýaly her görnüşiniň ybadathananyň içinde bardygy sebäpli, olar nala edýärler we öz janlaryny ezýärler. Ýazgarmaga iterýän Hudaýyň Ruhy aýak astyna salynýar, Şeýtanyň hyzmatkärleri bolsa üstün çykýarlar. Hudaýa biabraýçylyk edilýär, hakykat bolsa täsirsiz edilýär.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
Öz ruhy pese gaçmalary üçin gynanç duýmaýan we başgalaryň günäleri üçin aglamaýan topar, Hudaýyň möhürisiz galar. Reb Öz habarçylaryna, ellerinde gylyçlaýjy ýaraglar bolan adamlara şeýle buýurýar: “Onuň yzy bilen şäheriň içinden geçiň we uruň; gözüňiz rehim etmesin, ne-de sizde haýpy gelsin: garryny-da, ýaşyny-da, gyzlary-da, çagalary-da, aýallary-da doly gyrň; emma üstünde bellik bolan hiç bir adama ýakynlaşmaň; we Meniň mukaddes ýerimden başlaň. Şonda olar öýüň öňünde duran garry adamlardan başladylar.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Bu ýerde biz ýygnagyň — Rebbiň mukaddes ýeriniň — Hudaýyň gazabynyň urgysyny ilkinji bolup duýandygyny görýäris. Ýaşy uly adamlar, Hudaýyň uly nur berenleri we halkyň ruhy bähbitleriniň goragçylary bolup duranlar, özlerine ynanylan ygtyýarlygy dönüklik edip bozdular. Olar öňki günlerdäki ýaly gudratlara we Hudaýyň güýjüniň aýdyň ýüze çykmagyna garaşmagyň zerur däldigi diýen orny eýelediler. Zaman üýtgedi. Bu sözler olaryň imansyzlygyny berkitýär, we olar şeýle diýýärler: Reb ne ýagşylyk eder, ne-de erbetlik. Ol Öz halkyny höküm bilen jezalandyrar ýaly derejede örän rehimdildir. Şeýlelikde, Hudaýyň halkyna olaryň etmişlerini we Ýakubyň öýüne olaryň günälerini görkezmek üçin sesini hiç haçan surnaý ýaly galdyrmajak adamlardan çykýan nara: “Parahatçylyk we howpsuzlyk” bolýar. Üýrmez bu lal itler kemsidilen Hudaýyň adyl ar alyşyny duýýanlaryň özleridir. Erkekler, gyzlar we kiçi çagalar hemmesi bilelikde heläk bolýar”. Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Işaýyň kyrkynjy babyt, Wawilonyň ýykylmagy baradaky habara birleşýän ikinji habar bolan Ýarygije Çagyryş habarynyň pygamberlik alamaty hökmünde iki esse gaýtalanma nyşanyny ulanmak bilen başlanýar. Wawilonyň ýykylmagy pygamberlikde beýan edilende iki esse gaýtalanýar. Bu jümle şeýle: “Wawilon ýykyldy, ýykyldy.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Şondan soň başga bir perişde gelip, şeýle diýdi: “Beýik şäher Wawilon ýykyldy, ýykyldy, çünki ol ähli milletlere öz zynasynyň gazabynyň şerabyndan içirdi.” Ylham 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Mukaddes Kitapta göni Bawilonyň iki ýykylşy bar, hem-de ruhy Bawilonyň iki ýykylşy bar. Bilelikde olar Bawilonyň ýykylşynyň pygamberlik aýratynlyklaryny kesgitleýän dört taryhy şaýady aňladýar.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Soň ol güýçli ses bilen gaty gygyryp şeýle diýdi: «Beýik Babil ýykyldy, ýykyldy; ol jynlaryň mesgenine, her bir haram ruhuň mekanyna we her bir haram hem ýigrenji guşuň kapasyna öwrüldi». Ylham 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Göni Wawilon Nimrotyň döwründe Babel hökmünde ýykyldy, göni Wawilon Belşasaryň döwründe-de ýykyldy. Ruhy Wawilon 1798-nji ýylda ýykyldy, onuň ahyrky ýykylşy bolsa Mukaddes Ýazgylarda gaýtalap şekillendirilýär. Şu sebäpli, Wawilonyň ýykylşy baradaky habarda iki esse bolmagyň pygamberlik nyşany bardyr. Wawilonyň ýykylşy bilen iki esse bolmak bar, ýöne iki esse bolmak hadysasynyň ýene iki sany esasy pygamberlik sebäbi hem bardyr.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Ikinji sebäp şudur: ol, habar hökmünde, ikinji bir habar bilen birleşdirilen habary aňladýar. Ol iki habary wekilçilik edýär. Ikinji perişdäniň habarynyň manysy we gurluşy bilen baglanyşykly başga-da möhüm hakykatlar bardyr, emma biz diňe şuny belleýäris: kyrkynjy bapdan başlanýan Işaýanyň soňky pygamberlik beýany, Mesihiň asman mukaddesliginde galýan döwründe Öz halkyna bermegi wada eden Teselli Berijiniň nyşanynyň iki esse edilmegi bilen başlanýar.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
Hudaýyňyz şeýle diýýär: «Halkymy teselli ediň, teselli ediň. Iýerusalime ýüregine ýakymly sözleri aýdyň we oňa jar ediň: onuň söweşi tamamlandy, onuň günäsi bagyşlandy; çünki ol ähli günäleri üçin Rebbiň elinden iki esse jeza aldy». Işaýa 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Mukaddes Kitapta, İşaya’nın kırkıncı bölümünden kitabın sonuna kadar olan pasaj kadar, Mesih’in karakterinin Alfa ve Omega oluşu unsuruna daha belirgin biçimde değinen başka hiçbir pasaj yoktur. Alfa ve Omega olarak Mesih, adının imzasını Alfa ve Omega sıfatıyla bu pasajın üzerine koyar; zira İşaya’nın sonuna vardığınızda, O bir kez daha Tesellici’ye atıfta bulunur; çünkü Mesih Kelâm’dır ve başlangıçla sondur.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Reb şeýle diýýär: Gök meniň tagtymdyr, ýer bolsa aýagymyň astyndadyr; onda maňa gurjak öýüňiz nirede? we dynç aljak ýerim nirede? Çünki şol zatlaryň hemmesini meniň elim ýaratdy, şol zatlaryň hemmesi şeýlelikde bar boldy, diýip Reb aýdýar; emma Men şu adama serederin, ýagny pukara we göwni syndyrylan ruha eýe bolan, hem-de Meniň sözümiň öňünde titrýän adama. Öküzi öldürýän adam, adam öldüren ýaly; guzy gurban berýän, itiň boýnuny kesen ýaly; sadaka hödürleýän, doňzuň ganyny hödürlän ýaly; tütetgi ýakýan, buta bereket beren ýaly. Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany öz ýigrenji zatlaryndan lezzet alýar. Men hem olaryň aldanmalaryny saýlap alaryn we olaryň gorkýan zatlaryny olaryň başyna getirerin; çünki Men çagyranymda hiç kim jogap bermedi; Men geplemde, olar gulak asmadular; eýsem Meniň gözlerimiň öňünde ýamanlyk etdiler we Meniň göwnüme ýaramaýan zady saýlap aldylar. Işaýa 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Sorag ýüze çykýar: Hudaýyň halky Onuň üçin haýsy öýi gurdy? Olar Petrusyň ruhy öýüni galdyrdylarmy ýa-da Şeýtanyň sinagogasynymy? Hudaý Öz guran öýüniň “görgüli we ruhy ezik” bolanlardan hem-de Onuň “sözüniň öňünde titreýänlerden” ybaratdygyny aýdyň bildirýär. Ol Öz sözüniň öňünde titreýänleri, öz ýollaryny saýlap alan we haram sadakalary hödürleýän başga bir topar bilen garşy goýýar. Haram sadakalary hödürleýän şol topara degişli bolanlar, ýehudylaryňky ýaly, öz öýleriniň özlerine haraba ýagdaýda galdyryljakdygyny görerler.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Ähli pygamberler dünýäniň ahyry hakda aýdýarlar, we bu Onuň Sözüniň öňünde titreýän paýhaslylar bilen, Hudaýa ýigrenji zatlary hödürleýän, janlarynyň hoşlandygy şol ýigrenji zatlary hödürleýän akylsyzlaryň arasyndaky tapawudyň bir beýanydyr. Şonuň üçin Hudaý akylsyz Laodikiýaly gyzlar üçin azaşdyrmalary saýlar; bu bolsa resul Pawlusyň “ýalana” kabul berenlik üçin getirilişini görkezýän azaşdyrmadyr.
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Ýalan” Adventizmiň taryhynda anyk bir nyşandyr, ol 1863-nji ýylda gurluşykçylar tarapyndan kabul edildi we Adventist taryhynyň dowamynda onuň üstünde guruldy. Ol ýalan bir galp binýady emele getirdi, we olar şol ýerde galp, ýasama bir ybadathanany gurmaga başladylar. Hakyky ybadathanany ýasama etmek baradaky olaryň işi “ahyry zamanlara” çenli dowam edýär. Işaýa altmyş altynjy babyň mazmunyny paýhasly we akmak gyzlaryň bölünişigi bilen baglanyşdyrýar. Işaýa, Mesihiň Teselli Berijini 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden üç ýarym nyşanly günden soň iberjekdigini wada beren Işaýa kyrkynjy babyň birinji aýatynda belleýän pygamberlik taryhyny kesgitleýär.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Rebbiň sözüniň öňünde titrýänler, Rebbiň sözüni diňläň; meniň adymyň hatyrasyna sizi ýigrenen, sizi kowup çykaran doganlaryňyz: «Goý, Rebbiň şöhraty görkezilsin» diýdiler; emma Ol siziň şatlygyňyz üçin görner, olar bolsa utanja galarlar. Şäherden bir gürsüldi sesi, ybadathanadan bir ses, duşmanlaryna jezasyny gaýtaryp berýän Rebbiň sesi gelýär. Işaýa 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
1798-nji ýyldan 1844-nji ýyla çenli aralykda, Milleritleriň hereketinde Reb ruhy bir ybadathana gurdy; Ähtiň Habarçysy hökmünde Ol 1844-nji ýylda duýdansyz şol ybadathana geldi. Reb ýüz kyrk dört müňüň hereketinde ruhy bir ybadathana gurýar ki, Ol duýdansyz gelip şol ybadathana bilen äht baglaşsyn. Petrus öz birinji hatynyň ikinji babynda şol ybadathanany “ruhy öý” diýip atlandyrýar. “Rebbiň sözüni eşidýänler” — Ylhamda Ýahýanyň “eşidýänler bagtlydyr” diýende göz öňünde tutýan adamlarydyr. Olar baýdakdyr, çünki baýdak “Ysraýylyň kowlanlaryndan” düzülendir. Akylsyz Laodikýalylar, Reb Öz Sözüniň öňünde titreýän Filadelfiýalylarda Özüni şöhratlandyranda, utanarlar; Onuň Sözi bolsa “hakykatdyr.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Akyllylar bilen akylsyzlaryň beýleki toparlardan aýrylýan döwründe eşidilýän üç ses “şäherden”, “ybadathanadan” hem-de “jezany gaýtaryp berýän Rebden” gelýär. Şäherden eşidilýän ilkinji “ses” “galmagal sesi” bolup, bu “galmagal” duýdansyz gelýän Teselli Berijiniň gelişi bolup durýar.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Pentikost güni doly gelip ýetende, olaryň ählisi bir ýürekden bir ýerde ýygnanşyp otyrdylar. Birdenkä gökden güýçli öwüsýän şemalyňkydyr öýdülýän bir ses geldi, ol olaryň oturan öýüni bütinleý doldurdy. Olara ot ýalysy ýaly bölünen diller göründi, we olaryň her biriniň üstünde gondy. Resullaryň Işleri 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Resullaryň Ikinji baby, ikinji aýatynda “ses” diýip terjime edilen söz “gürrüňi” hem-de “myş-myş” manysyny berýär. “Myş-myş” pygamberlikdir. “Şäherden” çykýan “ses” ýa-da “gürrüňi” “güýçli ýel” bilen şekillendirilýär. “Şäherden gelýän şowhunly ses” gurak süňkleriň jülgesinde Teselli Berijiniň gelişini alamatlandyrýan Yslamyň “myş-myşy” ýa-da pygamberlik habarydyr; şol gurak süňkler “beýik şäheriň köçesinde öldürilenlerdi; ol şäher ruhy manyda Sodom we Müsür diýlip atlandyrylýar, Rebimiziň hem haçlanan ýeri şoldur.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Işaýa pygamberiň kyrkynjy babynda “ähtiň ilçisi” üçin ýoly taýýarlamaly bolan “ses”, nähili habary “jar etmelidigini” sorady. Oňa Yslamyň habaryny “jar etmegi” buýruldy. Resullaryň Işlerinde Petrusyň ruhy “öýüni” dolduran “ses” “batly, güýçli ýel” bolupdy; ol bolsa Ezekieliň otuz ýedinji babynda Yslamyň dört ýelinden gelýärdi.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Şäherden bir galmagal sesi, ybadathanadan bir ses, duşmanlaryna jeza berýän Rebbiň sesi. Işaýa 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Rebbimiz haça çüýlenen köçeden Teselli Beriji ilki bilen çölde gygyryp çagyrýanyň “sesine” habaryň näme bolmalydygyny bildirýär. Soňra, başlangyç hereketde 1798-den 1844-e çenli öňden şekillendirilişi ýaly gurlan ybadathana bolan kuwwatly goşun bu gygyryşy güýçlendirýär. Kuwwatly goşunyň, olar Yslamyň gygyryşyny yglan edýärkäler, hereketi üçünji “sese” alyp barýar; bu ses Ýekşenbe kanunynyň kabul edilmegi sebäpli Amerikanyň Birleşen Ştatlarynyň üstüne gelen hökümde Hudaýyň sesini tanadýar. Şol ýerde Reb jeza-öwezini berýär. Bu üç ses, Gudratly Dilçi tarapyndan döredilen we “hakykat” diýip terjime edilýän ýewreý sözüniň başlangyç, orta we soňky harplaryny aňladýan ýedi gümmürdiň gizlin taryhynyň gurluşynyň içinde dolandyrylýar. Muny oýlap tapmak mümkin däl!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Biziň kesgitläp gelýän pygamberlik taryhy bilen ylalaşyklylykda, Işaýa şondan soň bir milletiň dogluşy barada söz açýar.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Ol zähmet çekmezden öň dogurdy; onuň agyrysy gelmezden öň, bir ogul çaga dünýä inderdi. Şeýle zady kim eşidendir? Şeýle zatlary kim görendir? Ýer bir günde dogrup bilermi? Ýa-da bir millet birden dünýä inermi? Çünki Sion zähmet çeken dessine, öz çagalaryny dünýä indirdi. Reb şeýle diýýär: «Men dogrumyň wagtyny ýetirip, dogurmagyna ýol bermezmidirin? Ýa-da dogurmagy üpjün edip, ýatgyny ýaparmydyryn?» diýip, seniň Hudaýyň aýdýar. Işaýa 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Aýal tolgunmazdan öň doglan halk ýakynda köçede ýatyrdy, öli we gurak halda, bütin dünýä onuň ýagdaýyna şatlanýarka. Emma iki şaýat aýak üstüne galanda, olaryň ölüminiň üstünde şatlanýanlar gorkdular. Bir wagtlar öldürilen şol öli, gurak jesetler halk hökmünde aýaga galanda, Ýerusalimi söýýänleriň hemmesi şonda onuň bilen bile şatlanar. Ýerusalimi söýýänleriň arasyna diňe ýüz kyrk dört müňden ybarat bolan şol halk däl, eýsem şonda Wawilondan çagyrylyp çykarylýan Hudaýyň beýleki sürüsi hem girýär. 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden bolan direliş Teselli Berijiniň gelişi arkaly amala aşyrylýar; ol öli, gurak “süňkleri” “ot kimin gülledip ösdürer.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Iýerusalim bilen şatlanyň hem-de ony söýýänleriňiz, onuň bilen guwanyn; onuň üçin ýas tutýanlaryňyz hem, onuň bilen uly şatlyk bilen şatlanyň. Şeýlelikde, onuň teselli beriji döşlerinden emip doýarsyňyz; onuň şöhratynyň bollugyndan süýdüni sorup, lezzet alarsyňyz. Çünki Reb şeýle diýýär: Ine, Men oňa parahatçylygy derýa kimin uzadaryn, milletleriň şöhratyny bolsa joşup akýan çeşme kimin; şonda siz emersiňiz, onuň gapdallarynda göterilersiňiz, dyzlarynda hüwdülenersiňiz. Enesiniň teselli berşi ýaly, Men hem size teselli bererin; siz Iýerusalimde teselli taparsyňyz. Muny göreniňizde, ýüregiňiz şatlanar, süňkleriňiz ot ýaly gülleýer; Rebbiň eli Öz hyzmatkärlerine mälim bolar, Onuň gahary bolsa duşmanlaryna garşy görner. Işaýa 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa we Omega Işaýanyň soňky beýanatynyň jemini onuň başynda başlan ýeriniň hut özünde, teselli Berijiniň gelişi tanadylmak bilen ýerleşdirýär. Hemişe bolşy ýaly, Ylýasyň habaryny aňladýan her bir habarda bolşy ýaly, bu hem Rebbiň ýeri nälet bilen urýan şertlerinde ýerleşdirilýär.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Çünki, ine, Reb ot bilen geler, Onuň söweş arabalary hem tupana meňzär; gazabyny gaýrat bilen, käýinjini bolsa ot ýalny bilen berer. Çünki Reb ähli ten bilen ot arkaly we gylyjy arkaly dawalaşar; Reb tarapyndan öldürilenler köp bolar. Baglarda ortadaky bir agajyň yzyna düşüp özlerini mukaddes edýänler we tämizleýänler, doňuz etini, nejis zady we syçany iýýänler hemmesi bilelikde ýok ediler, diýýär Reb. Çünki Men olaryň işlerini-de, pikirlerini-de bilýärin; wagt geler, ähli milletleri we dilleri ýygnaryn; olar gelip, şöhratymy görerler. Işaýa 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Edeniň “bagynyň” “ortasynda” ýerleşýän ýagşy bilen ýamanyň bilimi “agajynyň” arkasynda duran akylsyz Laodikiýaly Adventistler, özlerini mukaddesleşdirýändiklerini we päkleýändiklerini ykrar edýärler, emma hakykatda olar Wawilonyň haram taglymatlaryny iýýärler we Adam bilen Howwa ýaly, ýüz dönderip bilmedikleri günäler sebäpli gizlenýärler. Olar beýleki ähli milletler bilen bile ýok ediler. Olar “alamat” boljak paýhaslylar bilen garşy goýulýar. “Alamat” “baýdakdyr”; bu bolsa Rebbiň Hudaýyňyň Öz halkyny hakykatdan-da mukaddesleşdirýän alamaty bolan Sabaty aňladýar.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Şonuň üçin Ysraýyl ogullary Sabady saklasynlar, ony öz nesilleri boýunça baky äht hökmünde berjaý etsinler. Ol Meniň bilen Ysraýyl ogullarynyň arasynda ebedilik alamatydyr; çünki Reb alty günde asmany we ýeri ýaratdy, ýedinji günde bolsa dynç aldy we täzeden kuwwatlandy. Çykyş 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Paýhaslylar diňe bir iman edýärin diýmek bilen, bir agajyň aňyrsynda gizlenýän däldirler; beýik göreşiň soňky sahnalarynda Hudaýyň şöhratyny görkezmek üçin baýdak hökmünde ýokary galdyrylýarlar. Onuň şöhraty Onuň häsiýetidir; olaryň dünýä görkezýän Onuň häsiýetiniň özeni bolsa Alfa we Omega, başlangyç hem ahyr, ilkinji hem soňky bolup, “Hakykat” hökmünde beýan edilýändir.
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Men olaryň arasynda bir alamat goýaryn, olardan aman galanlary bolsa milletleriň arasyna — Tarşişe, Pula we Luka, ýaý çekýänleriň ýanyna, Tubala we Ýawana, meniň şöhratymy eşitmedik we meniň şöhratymy görmedik uzak adalara ibererin; olar bolsa meniň şöhratymy beýleki halklaryň arasynda yglan ederler. Olar ähli milletleriň arasyndan siziň ähli doganlaryňyzy Reb üçin sadaka hökmünde atlaryň üstünde, arabalar bilen, götergiçlerde, gatyrlaryň üstünde we çalasyn haýwanlaryň üstünde meniň mukaddes dagym Iýerusalime getirerler, diýip Reb aýdýar; edil Ysraýyl ogullarynyň Rebbiň öýüne arassa gapda sadaka getirşi ýaly. Men olardan hem kahynlar we Lewiler edip alaryn, diýip Reb aýdýar. Çünki meniň ýaradjagym täze asmanlar bilen täze ýer meniň öňümde durşy ýaly, diýip Reb aýdýar, siziň nesliňiz hem adyňyz durar. Şeýle bolar: bir täze aýdan beýlekisine çenli we bir Şenbeden beýlekisine çenli ähli beden meniň öňümde tagzym etmäge geler, diýip Reb aýdýar. Soň olar çykyp, maňa garşy baş göteren adamlaryň jesetlerine serederler; çünki olaryň gurty ölmez, ody hem öçmez; olar ähli beden üçin ýigrenç bolar. Işaýa 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Işaýanyň iň soňky pygamberlik beýany 2023-nji ýylyň iýul aýynda Teselli Berijiniň gelmegi bilen başlanýar, we beýannama hut başlan ýerinde tamamlanýar. Ol synag möhleti ýapylmazdan biraz öň açylýan ýedi gök gürrüldiniň gizlin taryhynda ýüze çykýar. Ol başdaky Millerit hereketiniň gaýtalanmagyny ahyrda ýüz kyrk dört müňüň hereketiniň taryhy bilen kesgitleýär. Ol Eliýa habary bilen bilelikde gidýän nälet habaryny, Reb tarapyndan ýekşenbe kanuny sebäpli ilki bilen Amerikanyň Birleşen Ştatlarynyň, soňunda bolsa şol bir gozgalaň üçin bütin dünýäniň üstüne höküm getirmek maksady bilen ulanylýan, milletleri gaharlanmaga getirýän Yslamyň pygamberlik işiniň habary hökmünde görkezýär.
We will continue our consideration of Isaiah’s last narrative in the next article.
Biz Işaýanyň iň soňky beýan edişiniň üstünde indiki makalada-da pikir ýöretmegimizi dowam etdireris.