Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Hakykat nämedigi baradaky meselä ýüzlenmezden öň, bu barlagy Ylham kitaby birinji babyň ilkinji üç aýaty bilen başlanlygymyzy, ondan soň bolsa Ilyas hakynda bir makala goşandygymyzy belläp geçýäris. Bu barlaglaryň birnäçe maksady bar: pygamberlikde Amerikanyň Birleşen Ştatlarynyň ornuny kesgitlemek, Isa Mesihiň Ylhamynyň habaryny açyp görkezmek, pygamberleriň Hudaýyň halkynyň nyşanlary hökmünde ornuny tanamak, hem-de Isanyň Alfa bolmagynyň nämäni aňladýandygynyň netijelerini garamak. Biz Ylhamyň ilkinji üç aýatynyň Ylhamyň soňky aýatlary bilen laýyk gelýändigini we sazlaşýandygyny görkezdirik; şeýle hem iki ýagdaýda-da, başynda hem ahyrynda-da, Isa Özüni Alfa we Omega, başlangyç we ahyr, ilkinji we soňky diýip tanadýar.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Ikinji barlagymyzda biz Ýelýa hakynda gysgaça gürrüňi, Mukaddes Kitabyň başlangyç aýatlarynyň Köne hem-de Täze Ähtleriň ikisiniň hem jemleýji aýatlary bilen laýyk gelýändigini, şeýle hem Täze Ähtiň başlangyç aýatlarynyň hem, Mukaddes Kitaba islendik usul bilen seredeniňde — bolsun ol tutuşlygyna bir bitewi kitap hökmünde ýa-da iki Äht hökmünde — onuň başlangyjy ýa-da ahyry bilen hem laýyk gelýändigini görkezmek maksady bilen ulandyk.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Biziň ösdürmäge çalyşýan ýene bir nokadymyz hem şudur: Taryhyň dowamynda Taňrylyk Öz Hudaýlygyny kem-kemden aýan edip gelendir. Şonuň üçinem, biz belläp geçişimiz ýaly, äht taryhynyň bibliýa temasynyň dowamynda wagt ilerledikçe, Hudaý Öz dürli atlarynyň nyşanlary arkaly Öz häsiýetini ädimme-ädim has-da köp aýan etdi. Gudratygüýçli Hudaý Ybraýym bilen gepleşdi, şol bir Hudaý Musa bilen hem gepleşdi, emma Musaga şondan beýläk Öz adynyň Ýehowa hökmünde bilinmelidigini habar berdi. Soňra Mesih gelende, Ol Özüni Köne Ähtde näbelli bolan bir at bilen tanyşdyrdy; diňe Danyýeliň üçünji babynda bir wawilonly tarapyndan şol adyň bir beýan edilişinden başga. Isa diňe bir Öziniň Atanyň ýeketäk-dogan Ogludygyny mälim etmän, eýsem şol aýratyn äht taryhynda Özüni Ynsan Ogly hökmünde hem tanatdy. Hudaý hem Millerçi Adventizme, Adventizmiň başlangyjy bilen äht baglaşanda, bir at berdi.

“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

“Biz ahyra şeýle ýakyn bolan şu döwürde, iş ýüzünde dünýä şeýle meňzeş bolalymy, hatda adamlar Hudaýyň ady bilen tanalýan halkyny tapmak üçin biderek gözlesinlermi? Hudaýyň saýlan halky hökmünde bize mahsus bolan aýratynlyklarymyzy dünýäniň berip biljek haýsydyr bir peýdasy üçin islendik adam satalymy? Hudaýyň kanunyny bozýanlaryň hoşallygyna uly gymmatly zat hökmünde garalmalymy? Reb tarapyndan Öz halky diýip atlandyrylanlar beýik MEN BAR-dan ýokary bolan haýsydyr bir güýjüň bardygyny çak etsinlermi? Bizi Ýedinji gün adventistleri eden imanyň tapawutlandyryjy nokatlaryny ýok etmäge çalyşalymy?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Ýedinji günüň Adventistlerine berlen at Reb tarapyndan berildi, we Uýam Waýt köplenç Adventistlere Hudaýyň atlandyrylan halky hökmünde salgylanýar. “Atlandyrylan” diýmek, ada eýe bolmak diýmekdir. Uýam Waýdyň Hudaýyň atlandyrylan halky diýip kesgitleýän diňe iki ýygnagy bar: gadymy Ysraýyl we häzirki Ysraýyl.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Şeýlelikde, biz Ylham kitabyny öwrenmegimizi dowam etdirenimizde, men Filadelfiýalylara açylýan, şol bir wagtyň özünde ýüz kyrk dört müň hökmünde hem görkezilýän “täze adyň”, merhemet wagtynyň ýapylmagynyň öň ýanynda açylyp görkezilýän pygamberlik syrynyň uly bir bölegidigini öňe sürýärin.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Ýeňiji bolan adamy Öz Hudaýymyň ybadathanasynda bir sütün ederin, ol indi hiç haçan daşary çykmaz; onuň üstüne Öz Hudaýymyň adyny hem-de Öz Hudaýymyň şäheriniň adyny — ýagny, Hudaýym tarapyndan gökden inýän täze Iýerusalimiň adyny — ýazaryn; onuň üstüne Öz täze adymy hem ýazaryn. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Duýduryşyň soňky habary Isa Mesihiň Ylhamynyň habarydyr we ol Onuň häsiýetiniň açylmagydyr.

“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

“Güýewiň gelmegine garaşýanlar halka: ‘Ine, siziň Hudaýyňyz’ diýmelidirler. Rehim-şepagatly ýagtylygyň iň soňky şöhleleri, dünýä berilmeli iň soňky rehim habary, Onuň söýgi häsiýetiniň aýan edilmegidir. Hudaýyň perzentleri Onuň şöhratyny görkezmelidirler. Olar öz durmuşlarynda we häsiýetlerinde Hudaýyň merhemetiniň olar üçin näme edendigini aýan etmelidirler.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Bizde Isa Mesih Hökmünde Söz barada ýazgya goşjak zat köp, emma indi “hakykat” sözüne geçeris. “Hakykata” düşünmek, şeýle hem “hakykat” sözüniň özi we “hakykat sözüni” emele getirmek üçin ulanylýan harplar hem Mesihiň häsiýetine düşünmekdir.

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

Şeýlelikde, Pilat Ondan: «Onda Sen Patyşamy?» diýip sorady. Isa jogap berdi: «Patyşadygymy sen aýdýarsyň. Men munuň üçin doguldym, munuň üçin hem dünýä geldim, hakykata şaýatlyk edeýin diýip. Hakykatdan bolan her kim Meniň sesimi eşidýär». Pilat Oňa: «Hakykat näme?» diýdi. Şeýle aýdandan soň, ol ýene-de ýehudylaryň ýanyna çykyp, olara diýdi: «Men Onda asla hiç bir günä tapamok». Ýahýa 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Aýatda “hakykat” diýip terjime edilen grek sözi, ýewreý sözünden gelip çykýar; ol söz şol bir wagtda harpdyr, hatda sandyr hem. Ýewreý elipbiýiniň ilkinji harpy “aleph”-dir. Aslynda, ýewreý elipbiýiniň ilkinji iki harpy “aleph” we “beth”-dir, olar grek elipbiýiniň ilkinji iki harpy bolan “alpha” we “beta” bilen örän meňzeşdir. Olar bilelikde “alphabet” sözüniň köküni emele getirýär. Şonuň üçin “alpha” sözi (ýewreý harp “aleph”-den gelip çykýan) harp, söz, san hökmünde, şeýle hem Isanyň köp atlarynyň biri hökmünde ulanylýar.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Pilatus: «Hakykat näme?» diýen soragy beren wagtynda, Isa oňa Özüniň «dünýä gelmeginiň» hem-de «dogulmagynyň» sebäbiniň «hakykata» şaýatlyk etmekdigini eýýäm aýdypdy. Ol mundan başga-da, «hakykatdan bolan her kimiň» Özüniň sesini eşidýändigini goşup aýtdy.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Bu pygamberlik sözlerini okaýan bagtlydyr, we olary eşidip, onda ýazylan zatlary berjaý edýänler hem bagtlydyr; çünki wagt golaýlapdyr. Ylham 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

HAKYKAT: G225—G227-den; hakykat: – hakyky, X hakykatdan-da, hakykat, dogrulyk. G227—G1-den (inkär bölejigi hökmünde) we G2990-dan; hakyky (ýagny gizlemeýän): – hakyky, hakykatdan-da, hakykat. G1; Α. Ýewreý gelip çykyşly; elipbiýiň ilkinji harpy: diňe göçme manyda (san hökmünde ulanylyşyndan) ilkinji. Alfa.

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

Isa oňa diýdi: Men ýol, hakykat we ýaşaýyşdyryn; Meniň üsti bilen bolmasa, hiç kim Ata gelip bilmez. Ýahýa 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Isa: “Men... hakykatdyryn” diýende, Ol Özüniň bir harp, bir san we bir sözdigini aýdýardy; sebäbi alfa harpy, alfa sözi we alfa sanynyň ählisi-de “hakykatdyr.” Danyýel kitabynda Mesih Öz-özüni ajaýyp sanaýjy hökmünde aýan etdi; bu bolsa Danyýeliň sekizinji babynda “gürlän belli mukaddes” diýip terjime edilýän ýewreýçe “Palmoni” sözüniň manysydyr.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Soň men bir mukaddesiň gepleýändigini eşitdim; şol gepleýän mukaddese başga bir mukaddes şeýle diýdi: “Gündelik gurbanlyk, weýran ediji hyýanat baradaky görnüş, mukaddes ýeriň hem-de goşunyň aýak astyna salynmagyna çenli näçe wagt dowam eder?” Ol maňa şeýle diýdi: “Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer tämizlener.” Daniel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

On üçünji aýatdaky şol “belli mukaddes” “Palmoni”dir — ajaýyp sanawçy, ýa-da syrlaryň sanawçysy. Hut şu iki aýatda 2300 ýyl baradaky pygamberlik hem-de 2520 ýyl baradaky iki pygamberlik beýan edilýär. 2300 ýyl “mukaddes ýere” degişlidir, 2520 ýyllyk iki pygamberlik bolsa “goşuna” degişlidir, çünki mukaddes ýer hem, goşun hem Rim tarapyndan depelenip geçilmelidi. 2520 ýyllyk pygamberlikler Hudaýyň mukaddes ýeriniň we halkynyň depelenip geçilmegini aňladýar. Mukaddes Kitabyň hut Isanyň Özüni syrlaryň ajaýyp sanawçysy hökmünde tanatýan ýerinde wagt esasly, biri-biri bilen berk baglanyşykly üç çuň pygamberlik beýan edilýär. Ol diňe Özüni wagtyň Hökmürowany hökmünde tanatmak üçin şu iki aýady saýlap alan däldir; eýsem, Özüni açan şol iki aýat Onuň häzirki zaman ruhy Ysraýyl bilen äht baglaşjak wagtyny hem görkezýär, we şol iki aýat Adventizmiň binýady hem-de merkezi sütüni bolup durýar.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

Adwent imaniniň iň berk binýady we merkezi sütüni bolup hyzmat eden, beýleki ähli aýatlardan hem ileri duran Mukaddes Ýazgy şeýle jarnama bolupdy: “Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer tämizlener.” [Danyýel 8:14.] Beýik Göreş, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Ahyrzaman bolan 1798-nji ýylda Danieliň kitaby açyldy we birinji perişdäniň habary taryha girdi; bu, Millerçi hereketiň döwründe bolup geçen pygamberlik biliminiň artmagyny alamatlandyrdy, şol hereket Ýedinji gün adventizminiň başlangyjy boldy. Danieliň kitaby Millerçilere açylanda, Palmoniden gelen bir habar — wagt baradaky habar — düşünildi. Hudaýyň Sözi hiç haçan ýalňyşmaýar we ol ahyry hemişe başlangyç bilen kesgitleýär. Şonuň üçin hem adventizmiň ahyrynda, Millerçi taryhda bolşy ýaly, Onuň häsiýetiniň aýan edilşi hökman bolar. Bu hakykat adventizmiň başlangyjyna we ahyryna esaslanýar, emma ol şeýle hem Danieliň kitabynyň Ylham kitaby bilen beýan edilen özara gatnaşyklaryna esaslanýar. Daniel bilen Ylham bir kitaby aňladýar, we şol aňladyşda olar iki şaýatdyr: birinjisi Daniel, ahyrkysy bolsa Ylhamdyr.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

«Danyel kitaby bilen Ylham kitaby birdir. Biri pygamberlik, beýlekisi aýan edilişdir; biri möhürlenen kitap, beýlekisi açylan kitapdyr». Seventh-day Adventist Bible Commentary, 7-nji jilt, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Danyýel bilen Ylham iki kitap bolup, aslynda bir kitapdyr; edil Mukaddes Kitabyň Köne we Täze Ähtlere, ýagny başlangyja we ahyra bölünen bir kitap bolşy ýaly. Ylhamyň on birinji babynda Musa bilen Ylýas hökmünde görkezilen iki şaýat Köne we Täze Ähtlerdir.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“İki şaýat hakynda pygamber mundan beýläk şeýle diýýär: ‘Bular ýer ýüzüniň Hudaýynyň huzurynda duran iki zeýtun agajydyr we iki şemdandyr.’” “Mezmurçy: ‘Seniň sözüň aýaklaryma çyra, ýoluma nurdur’ diýdi.” Ylham 11:4; Zebur 119:105. Iki şaýat Köne we Täze Ähtiň Mukaddes Ýazgylaryny aňladýar.” Beýik göreş, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniýel bilen Ýahýa yzarlanan, ýesir edilen, ýazga geçirmek üçin pygamberlik taryhynyň şol bir ugruny alan, ýüz kyrk dört müňi aňladýan, Iýerusalimiň weýran edilmeginiň yz ýanynda ýaşaýan, ölüm we direliş nyşanlary bolan iki şaýatdyr (Ýahýa gaýnap duran ýagdan, Daniýel bolsa ýolbars çukurundan).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Danyýel Mesihiň häsiýetiniň aýratyn bir aýanlygyny görkezýär, muny hem ylhamyň Ýedinji gün adventist ybadathanasynyň “merkezi sütüni we binýady” diýip atlandyrýan iki aýatynda edýär. Şol iki aýat William Milleriň işleri bilen şekillendirilen binýatlaryň üstüne goýlan iň soňky daş bolan “baş daşy” idi. Baş daşy bilen birlikde asmandaky mukaddes ýer, Hudaýyň kanuny, Sabat, derňew hökmi we Ylham kitaby on dördünji bapdaky üç perişde baradaky düşünje geldi. Danyýel kitabyň başlangyjy, Ýahýa bolsa soňydyr.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Ýahýanyň ýazanlary Adventizmiň ahyrynda Mesihiň häsiýetiniň aýan edilşini tanadar. Häzirki Ysraýylyň başlangyjynda Ol Özüni Ajaýyp Sanagçy, matematikanyň ähli zatlarynyň Ýaradyjysy hökmünde aýan etdi; häzirki Ysraýylyň ahyrynda bolsa Ol Özüni ajaýyp dilçi hökmünde aýan edýär. Ol dil bilen bagly bolan ähli zadyň — diliň gurluşynyň, grammatiki kadalaryň, sözleriň, hatda elipbiý harplarynyň hem — Ýaradyjysydyr. Ol sözler arkaly amala aşyrylýan, ýazma ýa-da dilden bolsun, grammatiki kadalar bilen dolandyrylýan, Özüniň niýetine görä döredilen elipbiý bilen ýazylýan aragatnaşygy ýaratdy; munuň hem aňyrsynda — Ol Sözdür. Şol Söz arkaly Ol kör, taýyn däl Laodikalyklary mukaddesleşdirilen Filadelfialylara öwürýär.

Sanctify them through thy truth: thy word is truth. John 17:17.

Olary Öz hakykatyň arkaly mukaddesle: Seniň sözüň hakykatdyr. Ýahýa 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

“Mukaddes etmek” diýlip terjime edilen söz mukaddes etmek, ýagny mukaddes ýagdaýa getirmek diýmekdir. Ýüz kyrk dört müň mukaddes bolar we olar häsiýetleriniň şol ýagdaýyna “hakykat” arkaly, ýa-da şeýle-de aýdyp bolar, Onuň “Sözi” arkaly ýeterler; çünki Isa Sözdür we Ol hakykatdyr.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

Başlangyçda Söz bardy, we Söz Hudaý bilen bileydi, we Söz Hudaýdy. Ol başlangyçda Hudaý bilen bileydi. Ähli zatlar Onuň arkaly ýaradyldy; we Onuňsyz ýaradylan zatlaryň hiç biri-de ýaradylmady. Ýahýa 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Munyň Ýahýanyň öz Hoş Habarynda ýazýan ilkinji zadygyna üns beriň. Elbetde, bu Gelip çykyşda ýazylan ilkinji zat bilen gabat gelýär. Bu bolsa şaýatlyga goşant goşup, Gelip çykyş birinji bapda aýdylýanyň nämedigini has aýdyň görkezýär.

In the beginning God created the heaven and the earth. Genesis 1:1.

Başlangyçda Hudaý asmany we ýeri ýaratdy. Gelip çykyş 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

1-nji aýatda “Hudaý” diýip terjime edilen söz köplük sandadyr; şonuň üçin ol, iň ilkinji “başlangyçdan” başlap, Hudaýyň birden artykdygyny görkezýär. Ýahýanyň Hoş Habarynda “başlangyçda” Söz Hudaý bilen bile bolupdy we Söz Hudaýdy. Şeýle hem Söz Ýaradyjydy.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Isa Sözdür, we Mukaddes Kitaby ilahiýet bilen ynsanlygy birleşdirmek arkaly emele getirdi — ilahiýet Mukaddes Ruh tarapyndan, ynsanlyk bolsa ýygnaklara iberilmeli kitaplardaky sözleri ýazan adamlaryň şahsynda wekilçilik edildi. Şeýlelikde, Mukaddes Kitap, Isa ýaly, ynsanlyk bilen ilahiýetiň birleşmesidir. Şonuň üçin hem, günä düşen tenli ynsanlaryň gatnaşandygyna garamazdan, Mukaddes Kitap mukaddesdir, ony galama alan adamlar hem mukaddesdi.

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

Bizde pygamberlik sözüniň has-da ygtybarlysy bardyr; garaňky ýerde şöhle saçýan çyraga üns berşiňiz ýaly, daň atýança we daň ýyldyzy ýürekleriňizde dogýança, oňa gulak asmagyňyz gowy bolar. Ilki bilen şuny biliň: Mukaddes Ýazgydaky hiç bir pygamberlik şahsy düşündirişe degişli däldir. Çünki pygamberlik gadym zamanlarda adamyň islegi bilen gelmedi; eýsem, Hudaýyň mukaddes adamlary Mukaddes Ruh tarapyndan herekete getirilip gürlediler. 2 Petrus 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Pygamberler mukaddes adamlar bolsalar-da, şonda-da olar ýykylan ynsanlardy, çünki hemmesi günä etdi we Hudaýyň şöhratyndan mahrum boldular. Şeýle-de bolsa, Mukaddes Kitap hudaýylyk bilen ynsanlygyň birleşmesidir we ol mukaddesdir, sebäbi Hudaýyň Sözi Öz ýaşaýşynda hem-de Öz ýazylan Sözüde hudaýylyk bilen birleşen ynsanlygyň günä etmeýändigini görkezmek üçin geldi. Mukaddes Kitap barada dogry bolan zat Mesih barada-da dogrudyr, çünki Ol Mukaddes Kitapdyr.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Isa günäli teni Öz üstüne aldy we hiç wagt günä etmedi; şeýlelikde, ynsanlygyň Hudaýlyk bilen birleşende günä etmeýändiginiň nusgasyny görkezdi.

“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

“Beýtullahymyň wakasy tükeniksiz bir mowzukdyr. Onda ‘Hudaýyň hikmetiniň we bilimiň baýlygynyň çuňlugy’ gizlenendir.” Rimliler 11:33. Biz Halaskäriň asmanyň tagtyny ahyr üçin otlyga, we Oňa sežde edýän perişdeleriň ýoldaşlygyny ahyrdaky haýwanlara çalşan gurbanlygyna haýran galýarys. Adamzat buýsanjy we özüne ýeterliklilik Onuň huzurynda ýazgarylýar. Emma bu diňe Onuň ajaýyp pese gaçmasynyň başlangyjy ekeni. Hudaýyň Oglunyň, hatda Adam heniz Eden bagynda bigünälik ýagdaýynda durka hem, adam tebigatyny kabul etmegi diýen ýaly çäksiz bir peseldilme bolardy. Emma Isa adamzadyň dört müň ýyllyk günä sebäpli gowşadylan wagtynda adamlygy kabul etdi. Adamyň her bir çagasy ýaly, Ol miras galýan beýik kanunyň işleýşiniň netijelerini kabul etdi. Bu netijeleriň nämedigi Onuň ýer ýüzündäki ata-babalarynyň taryhynda görkezilendir. Ol şeýle bir nesil geçijilik bilen gelip, biziň gaýgylarymyza we synaglarymyza şärik boldy hem-de bize günäsiz ýaşaýşyň nusgasyny berdi.” Asyrlar Islegi, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Isa Sözdür, we Isa hem-de Mukaddes Kitap ynsanlyk bilen ylahylygyň birleşmesidir. Isa asyrlaryň dowamynda Mukaddes Kitaby ýüze çykaryp durka, diňlärler diňläp biler ýaly, onuň içine düzgünleri ýerleşdirdi. Mukaddes Kitaba höküm edýän şol düzgünler Onuň häsiýetiniň hem sypatlarydyr.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Ylhamda Kitabyň ähli kitaplary şu ýerde birleşýär we tamam bolýar. Ine, bu Daniel kitabyň üstüni ýetirýän bölegidir.” Resullaryň Işleri, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

«Tamamlaýyş» diýen söz kämillige ýetirmegi aňladýar. Danieliň şaýatlygy Ylham bilen tamamlanýar; şeýlelikde Danieliň şaýatlygy başlangyç, Ylham bolsa ahyr bolýar. Ylhamyň başlangyjy onuň ahyrynda gaýtalanýar, hem-de Daniel kitabynyň birinji bapynyň ilkinji aýatynda hakyky Ysraýyl bilen hakyky Wawilonyň arasynda söweş bar bolup, onda Wawilon ýeňýär; emma synag möhletli taryhyň ahyrynda, Daniel 11:45, 12:1-de ruhy Wawilon ruhy Ysraýyl bilen söweşdedir, ahyrsoňunda bolsa Wawilon ýeňilýär we Ysraýyl üstün çykýar. Ylhamdaky Ýahýa bilen bolşy ýaly, Danieliň şaýatlygynyň başlangyjy onuň şaýatlygynyň ahyry bilen gabat gelýär. Şeýle bolsa, hakykat näme?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Öwreti, imanlylar toparynyň nämäni dogry diýip düşünýändigini kesgitleýän sözdür. Onuň maksady ýa-da ulanylyşy diňe Mukaddes Kitap ýa-da Hristiançylyk bilen çäklenmeýär. Şeýle diýilýän Hristiançylykda, ähtimal, hakyky öwretiden ýalan “öwretiler” has köpdür, çünki ruhy Wawilon, papalyk, her bir haram we ýigrenji guşuň kapasydyr, şol guşlar bolsa ýamanlygy aňladýar; bu ýamanlyk ybadathanalarda “kanun ýatyryldy” ýaly ýalan öwretiler arkaly saklanýar we üstü ýapylýar. Emma hakyky öwreti hem bardyr.

“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

Berealylaryň aňlary öňýargy bilen çäklendirilmedikdi. Olar resullar tarapyndan wagyz edilen taglymatlaryň hakykatdygyny derňemäge taýýardylar. Olar Mukaddes Kitaby bilesigelijilikden däl-de, wada berlen Mesih hakynda nämeleriň ýazylandygyny öwrenmek üçin öwrendiler. Olar her gün ylham edilen ýazgylary derňeýärdiler, we bir Ýazgyny beýlekisi bilen deňeşdirenlerinde, asman perişdeleri olaryň ýanyndadylar, olaryň aňlaryny nurlandyryp, ýüreklerine täsir edýärdiler.

“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

“Injiliň hakykatlary nirede wagyz edilse, dogry hereket etmegi ýürekden isleýänler Mukaddes Ýazgylary yhlas bilen derňemäge alnyp barylýar. Eger bu ýer ýüzüniň taryhynyň jemleýji wakalarynda synag beriji hakykatlar yglan edilýänler Bereýalylaryň göreldesine eýerip, Mukaddes Ýazgylary her gün derňäp, özlerine getirilen habarlary Hudaýyň Sözi bilen deňeşdirselerdi, onda häzir, häzirki wagtda bolşy ýaly deňeşdirilende juda az däl-de, Hudaýyň Kanunynyň hökümlerine wepaly bolanlaryň sany köp bolardy. Emma Mukaddes Kitabyň meşhur bolmadyk hakykatlary öňe sürlende, köpler bu derňewi geçirmekden ýüz öwürýärler. Olar Mukaddes Ýazgylaryň açyk taglymatlaryny inkär edip bilmeseler-de, hödürlenen subutnamalary öwrenmäge iň ýokary derejede islegsizlik görkezýärler. Käbirleri, hatda bu taglymatlar hakykatdan-da dogry bolsa-da, olary kabul etmek ýa-da etmezlik kän bir ähmiýetli däldir diýip çak edýärler, we duşmanyň janlary ýoldan çykarmak üçin ulanýan göwnejaý ertekilerine ýapyşýarlar. Şeýlelikde olaryň akyllary ýalňyşlyk bilen kör bolýar, we olar asmandan aýrylýarlar.

“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

“Hemmeler özlerine berlen nura görä höküm ediler. Reb Öz ilçilerini gutulyş habary bilen iberýär, eşidýänleri bolsa Öz gullarynyň sözlerine nähili garandyklary üçin jogapkär tutar. Hakykaty ýürekden gözleýänler, özlerine hödürlenen taglymatlary Hudaýyň Sözüniň nurunda ünsli öwrenip barlar.” Resullaryň Işleri, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

„Taglymatlar“ bolup, olar „Hoş Habaryň hakykatlarydyr“ we olar derňelmelidir. Käbiri, (hemmesi bolmasa-da) „synag hakykatlarydyr“. Sabat gününe degişli hakykat düşünmek üçin aňsat bolan synag hakykatydyr. Hakyky we ýalan taglymatlar bar. Hakyky taglymatlaryň käbiri olary eşidýänler üçin synag hödürleýär. Şeýle hem belli bir döwür üçin niýetlenen hakykatyň bir görnüşi bar. Bu hakykatlar „häzirki hakykat“ diýlip atlandyrylýar.

“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

Hudaýyň Sözüniň içinde gymmatly hakykatlaryň köpi bardyr, emma süri üçin häzir zerur bolan zat “häzirki hakykatdyr”. Men habarlary ýetirijileriň häzirki hakykatyň möhüm nokatlaryndan daşlaşyp, sürini birleşdirmäge we jany mukaddesleşdirmäge hyzmat etmeýän temalar bilen meşgullanmagynyň howpuny gördüm. Şeýtan bu ýerde işe zyýan ýetirmek üçin mümkin bolan her bir artykmaçlykdan peýdalanar.

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Emma 2300 gün bilen bagly mukaddes ýer, Hudaýyň buýruklary we Isanyň imany ýaly temalar geçmişdäki Advent hereketini düşündirmek, häzirki ýagdaýymyzyň nämedigini görkezmek, şübhe edýänleriň imanyny berkitmek we şöhratly geljege ynamlylyk bermek üçin ajaýyp derejede laýykdyr. Men köplenç şeýle görýärdim: habarchylaryň üstünde durmaly esasy temalary şulardyr.” Ilkinji Ýazgylar, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Adwentistler köplenç bu parçany onuň hakykatda näme diýýändiginden gaçmak üçin ulanýarlar. Olar biziň “häzirki hakykat” baradaky habarlarymyzda aýratyn nygtalmaly zadyň diňe mukaddes ýer, 2300 gün, tabşyryklar hem-de Isanyň imanydygyny öňe sürýärler. Olar bu talaby şu dört tema barada nämeleriň kesgitlenýändiginden gaça durmak üçin edýärler.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Bu dört beýik hakykatyň maksady şundan ybaratdyr: olar “geçen Advent hereketini düşündirmäge we häzirki ýagdaýymyzyň nämedigini görkezmäge, şübhe edýänleriň imanlaryny berkitmäge hem-de şöhratly geljege ynamlylyk bermäge kämil derejede laýyk hasaplanandyr.” Häzirki hakykatyň bu dört taglymaty, Adventizmiň başlangyjynyň (geçen Advent hereketiniň) Adventizmiň soňuny (häzirki ýagdaýymyzy) şekillendirýändigini görkezmek üçin niýetlenendir. Şol dört esasy taglymat ahyryň başlangyç arkaly şekillendirilýändigi baradaky ýörelgäni düşündirmek üçin “kämil derejede laýyk hasaplanandyr.” Ylhamyň bu bölegine görä, bu süriniň “häzir mätäç bolan” “häzirki hakykatydyr.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Gadymy Ysraýyl Ysraýylyň başlangyjydyr, häzirki Ysraýyl bolsa soňydyr. Gadymy hakyky Ysraýyl 1798-nji ýyldaky ahyrzaman döwründen başlap, Ýekşenbe kanunyna çenli Ýedinji gün Adventist halkynyň öňden-aýdyň görnüşi boldy. Mesihiň ilkinji gelişinden öň “häzirki hakykat” ýehudylara görünmeýärdi, çünki olar däp-dessurlara we rowaýatlara bil baglaýandyklary sebäpli kördülerdi (Laodikiýaly).

“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

“Biz özümiziň ýaşaýan döwrümize düşünmek isleýäris. Oňa hatda ýarym-ýalta hem düşünemzok. Ony hatda ýarym-ýalta hem içgin kabul edemzok. Haýsy duşman bilen ýüzbe-ýüz bolmalydygymyzy we onuň bilen duşuşmaga nähili derejede pes taýýarlanyşymyzy oýlananymda, ýüregim içimde titreýär. Ybraýym nesilleriniň synaglary we olaryň Mesihiň ilkinji gelişiň öňüsyrasyndaky ruhy ýagdaýy, Mesihiň ikinji gelişiň öňüsyrasynda Hudaýyň halkynyň başdan geçirýän tejribesindäki ornuny görkezmek üçin, maňa gaýtalap-gaýtalap görkezildi — duşmanyň ýehudylaryň akyllaryny öz golastyna almak üçin her bir pursaty nähili peýdalanmaga çalşandygy we şu gün hem Hudaýyň hyzmatkärleriniň akyllaryny kör etmeklige çalyşýandygy, şeýlelikde olaryň gymmatly hakykaty saýgarmaga ukyply bolmazlyklary üçin.” Selected Messages, book 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Indiki salgylanmamyza görä, ýewreýler “Hudaýyň asyl hakykatyny” gözden salypdylar, we ýewreýler üçin şol asyl hakykat Müsürden gutulyş taryhydy. Şol gutulyşyň taryhy olaryň asyl hakykatydy; ol olaryň nesilden-nesle çagalaryna öwretmek barada tabşyrylan hakykatydy. Olar şowsuzlyga uçradylar, edil Adventizm ýaly. Kör edilen ýewreýlere hakykaty hödürlemek üçin, Isa hakykaty bir çarçuwa saldy.

“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

“Halasgäriň döwründe ýehudiler hakykatyň gymmatbaha göwherlerini däp-dessurlaryň we rowaýatlaryň galyndylary bilen şeýle bir örtüp taşlapdylar welin, hakykyny ýalandan saýgarmak mümkin däldi. Halasgär şol galyndylary, yrymlary we uzak wagtlap saklanyp gelnen ýalňyşlary aýryp taşlamak, hem-de Hudaýyň Sözüniň göwherlerini hakykatyň çarçuwasyna ýerleşdirmek üçin geldi. Eger Halasgär häzir bize-de ýehudilere geleni ýaly gelse, näme ederdi? Ol hem däp-dessurlaryň we dabaralaryň galyndylaryny arassalap aýyrmak ýaly meňzeş bir işi ýerine ýetirmeli bolardy. Ol bu işi edende, ýehudiler örän biynjalyk boldular. Olar Hudaýyň başdaky hakykatyny gözden salypdylar, emma Mesih ony täzeden göz öňüne getirdi. Hudaýyň gymmatly hakykatlaryny yrymlardan we ýalňyşdan azat etmek biziň işimizdir.”

“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

“Şöhratly hakykatlar gözdän gizlenip jaýlanyp goýlupdyr we ýalňyşlyk hem-de yrymlar arkaly öwüşginini ýitirip, özüne çekijiligini ýitirdilipdir. Isa Hudaýyň nuruny aýan edýär we hakykatyň ajaýyp şuglasyny onuň ähli ylahy şöhratynda ýüze çykarýar. Dogruçyl adamlaryň aňy haýran galmak bilen dolýar. Olaryň ýürekleri hakykatyň gymmatbahaly daşlaryny ýüze çykaryp, olary olaryň düşünjesiniň öňünde görkezene mukaddes söýgi bilen çekilýär.”

“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

“Ýahudylar hakykatyň belli bir bölegine düşünýärdiler we Hudaýyň sözüniň bir bölegini öwredýärdiler; emma olar Hudaýyň kanunynyň giň gerimli tebigatyna doly düşünmeýärdiler. Mesih däp-dessurlaryň galyndylaryny syryp aýyrdy we Hudaýyň maksatlarynyň hakyky özenini hem ýüregini açyp görkezdi. Ol muny edende, olar özlerini saklap bolmajak derejede gazaplandylar. Olar bir şäherden beýlekisine Mesihiň Hudaýyň işini ýykýandygy barada ýalan habarlary ýaýratdylar. Emma Isa köne görnüşleri aradan aýrýan hem bolsa, köne hakykatlary täzeden dikeldip, olary hakykatyň çarçuwasyna ýerleşdirdi. Olary biri-birine laýyk getirip, birleşdirip, hakykatyň doly we simmetrik bir ulgamyny emele getirdi. Biziň Halasgärimiziň eden işi şu boldy; indi bolsa biz näme etmeli? Biz Mesih bilen sazlaşykda işlemeli dälmidiris? Biz gulakdan-gulaga ýeten gürrüňler tarapyndan dolandyrylmalymy? Öz hyýallarymyzyň Hudaýyň nuruny bizden gizlemegine ýol bermelimi? Biz ünsli okamaly, düşünip diňlemeli we öwrenen zatlarymyzy başgalara-da öwretmeli. Biz ýaşaýyş çöregine hemişe aç bolmaly, hemişe diri suwy we Liwananyň garyny gözlemeli, şeýdip halky Hakykat Çeşmesiniň diri, salkyn suwlaryna alyp barmaga ukyply bolaly.” Review and Herald, 1889-njy ýylyň 4-nji iýuny.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Isa ilkinji gelişinde “köne hakykatlary gaýtadan dikeltdi, olary hakykatyň gurluş çarçuwasyna ýerleşdirdi. Olary bir-birine laýyk getirdi we birleşdirdi, şeýlelikde doly hem sazlaşykly hakykat ulgamyny emele getirdi.” Isa gadymy Ysraýylyň başlangyjyndaky taryhy köne hakykatlary gaýtadan dikeltmek üçin ulandy, we Ol muny şol hakykatlary (tema boýunça) özara laýyk getirip hem-de olary birleşdirip (paralel görnüşde, setir üstüne setir) amala aşyrdy. Ol muny, ýewreýleri olary kör eden adatdyr däplerden we dessurlardan azat etmek maksady bilen etdi. Şol taryh göni manydaky Ysraýylyň ahyrky taryhydy.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Adwentizm gadymy Ysraýylyň ahyrky taryhyny gaýtalaýar, hem-de däp-dessur bilen adatlaryň Laodikýa körlügini aýyrmak üçin hakykaty ýerleşdirmeli çarçuwa häzir, Mesihiň ýehudiler bilen gatnaşygy döwründe bolşy ýaly, amala aşyrylýar. “Köne hakykatlar” hakykatyň “çarçuwasyna” ýerleşdirilmelidir, şeýdip pygamberlik setirlerini beýleki pygamberlik setirleri bilen, “setir üstüne setir” görnüşinde, özara parallellykda birleşdirip, mümkin bolsa bir Laodikýalyny öz körlüginden azat etmek maksady bilen. Mesih ähli zatda biziň göreldämizdir.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Mukaddes Kitapda taglymat hökmünde kesgitlenen hakykatlar bar, we “köp täsin hakykatlar bar”, emma şeýle hem hakykat aýan edilýän döwürde ýaşaýan “nesil” üçin “halka synag” bolan “häzirki hakykat” hem bar. Pygamberlik taýdan bu Adventizmiň dördünji neslinde bolup geçýär, we “şu nesil üçin synag bolan” “häzirki hakykat” Adventizmiň irki nesilleri üçin synag däldi.

“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

Mukaddes Ýazgylarda düşünilmegi kyn bolan käbir zatlar bardyr; Petrusyň sözlerine görä, öwrenilmedik we durnuksyz adamlar olary özleriniň heläkçiligine öwrüp ýoýarlar. Bu durmuşda biz Mukaddes Ýazgylaryň her bir böleginiň manysyny düşündirip bilmezligimiz mümkin; emma amaly hakykatyň möhüm hiç bir nokady syr bilen örtülip galmaz. Öz wagtynyň hakykaty boýunça dünýäniň synagdan geçiriljek wagty Hudaýyň üpjünçiligi bilen ýetende, adamlaryň aňlary Onuň Ruhy tarapyndan Mukaddes Ýazgylary gözden geçirmek üçin herekete getiriler, hatda agyz beklemek we doga bilen, şeýlelikde halka-halka gözlenilip tapylar we kämil bir zynjyra birleşdiriler. Janlaryň halas bolşy bilen gönüden-göni baglanyşykly bolan her bir hakykat şeýle aýdyň ediler welin, hiç kim ýalňyşmaga-da, garaňkylykda ýöremäge-de mätäç bolmaz.

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

Biz pygamberlik zynjyry boýunça yzarlap gelşimiz ýaly, döwrümiz üçin açylan hakykat aýdyň göründi we düşündirildi. Biz peýdalanýan artykmaçlyklarymyz hem-de ýolumyzyň üstüne saçýan nur üçin jogapkärdiris. Öňki nesillerde ýaşanlar özlerine saçylmagyna ýol berlen nur üçin jogapkärdiler. Olaryň aňlary Mukaddes Ýazgylaryň özlerini synag edýän dürli nokatlary barada işledildi. Emma olar biziň düşünýän hakykatlarymyza düşünmediler. Olar özlerinde bolmadyk nur üçin jogapkär däldiler. Olarda, biziňkisi ýaly, Injil bardy; ýöne bu ýeriň taryhynyň soňky wakalary bilen baglanyşykly aýratyn hakykatyň açylmagynyň wagty ýer ýüzünde ýaşajak soňky nesilleriň döwründedir.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

“Nesilleriň ýaşap geçen şertlerine laýyklykda aýratyn hakykatlar uýgunlaşdyrylypdyr. Häzirki döwrüň adamlary üçin synag bolan häzirki hakykat, örän öňki nesilleriň adamlary üçin synag däldi. Eger häzir dördünji tabşyrygyň Sabady baradaky biziň üstümize saçýan nur geçmişdäki nesillere berlen bolsady, Hudaý olary şol nur üçin jogapkär tutardy.” Testimonies, ikinji tom, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Adwentizmiň taryhynda dört nesliň bardygyny inkär etmek isleýänler üçin, men sizi Habakkugyň tablisalaryna gönükdirerin. Bu hakykata düşünmegiň örän ýönekeý bir ýoly şudur: “Laodikýa” ady “höküm edilen halk” diýmegi aňladýar. Adwentizmiň başlangyjy hökümiň açylyşyny yglan etdi, Adwentizmiň soňy bolsa hökümiň ýapylmagyny yglan edýär. Hökümiň ýapylmagy üçünji we dördünji nesillerde bolup geçýär.

Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

Özüň üçin ne ýokardaky asmanyň içinde bolan zatlaryň, ne aşakdaky ýeriň üstünde bolan zatlaryň, ne-de ýeriň astyndaky suwda bolan zatlaryň hiç biriniň oýup ýasalan heýkelini ýa-da şekilini ýasama. Olara baş egme, olara gulluk etme. Çünki Men, seniň Hudaýyň Reb, gabanjaň Hudaýdyryn; Meni ýigrenýänleriň atalarynyň ýazygyny olaryň çagalarynyň üstüne, üçünji we dördünji nesle çenli ýetirýärin; emma Meni söýýänlere we buýruklarymy berjaý edýänlere müňlerçe nesle çenli rehimdarlyk görkezýärin. Çykyş 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Hökümiň ahyrynda Laodikýaçy (höküm edilen halk) Adventizmiň iň soňky nesli höküm ediler we gadymy Ysraýylyň Iýerusalimiň weýrançylygy wagtynda bolşy ýaly, Rebbiň agzyndan çykarylyp taşlanar. Mukaddes Kitap taglymatlary hakykatlardyr; şeýle hem synag hakykatlary bar we mundan başga-da häzirki hakykatlar bar. Häzirki hakykat hemişe synag hakykatydyr, emma ol ýörite şu wagt ýaşaýan nesil üçin niýetlenen synag hakykatyny kesgitleýär. Şeýle-de bolsa, işiň hakykaty şundan ybaratdyr: Hudaýyň Sözüniň içinden ret etmegi saýlan islendik hakykatymyz, hut biziň ýaňy şowsuz bolan synag hakykatymyza öwrülýär.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Isa Hudaýyň Sözüdir, we Ol Hakykatdyr. Ol Pilata Özüniň näme sebäpli «gelendigini», ýagny «dünýä» «gelendigini» habar berdi: «hakykata şaýatlyk etmek» üçin gelendigini, hem-de Onuň sesini eşidýän her bir adamyň «hakykatdan» bolýandygyny aýtdy. Pilat bilen Isanyň gürrüň eden «hakykat» sözi ýewreý dilindäki bir sözden gelip çykýar; ol «hakykat» diýip terjime edilýär we Köne Ähtde ýüz ýigrimi ýedi gezek duşýar. Şol ýewreý sözi (H571) iňlis dilinde dürli sözler bilen terjime edilýär, emma Köne Ähtde togsan iki gezek «hakykat» diýip terjime edilendir. Bu söz, köp derejelerde örän çuň we kuwwatly sözleriň biridir.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Köne Ähtdäki “hakykat” diýip terjime edilýän söz üç ýewreý harpdan ybaratdyr, we ýewreý harplarynda her bir harpyň özüne mahsus kesgitlemesi bar; şonuň üçin harplardan emele gelen söz, sözüň ahyrky manysyny döretmek üçin her bir harpyň birleşen manylaryny özünde jemleýär. “Hakykat” sözi üç ýewreý harpdan düzülendir: ýewreý elipbiýiniň birinji harpyndan, ortadaky bir harpdan we ýewreý elipbiýiniň iň soňky harpyndan. Köne Ähtde “hakykat” elipbiýiň birinji hem iň soňky harplary, ortasynda bolsa bir harp bilen aňladylýar!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Bu Mukaddes Kitapdaky “ilkinji agzalma düzgüniniň” kesgitlemesidir. Bir tema ilkinji gezek görkezilende, ol sözüň iň ähmiýetli salgysydyr; çünki söz tohum kimidir we bütin hekaýany emele getirmek üçin zerur bolan ähli DNK-ny özünde saklaýar. “Ilkinji agzalma düzgüninde” ikinji iň möhüm salgylanma soňky salgylanmadyr, sebäbi başlangyç bilen ahyryň arasynda ýüze çykýan ähli hekaýalar şol ýerde bir-birine baglanyşdyrylýar. “Ähli Mukaddes Kitap kitaplary Ylhamda birleşýär we tamamlanýar,” we Ylham Mukaddes Kitabyň soňky kitabydyr.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Biziň göz öňünde tutýan ýewreýçe “hakykat” sözi “Aleph” harpy bilen başlanýar, on üçünji harp “Mem”, ýigrimi ikinji we iň soňky harp bolsa “Tav”dyr. Elbetde, bu harplaryň kesgitlemelerinde, haýsy dilçi ýüz tutulýandygyna baglylykda, dürli many öwüşginleri bar; emma olaryň umumy kesgitlemeleri örän manylydyr.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Ybraý elipbiýiniň ilkinji harpy bolup, köplenç bitewilik bilen baglanyşdyrylýar hem-de Hudaýy we ebediligi aňladýar, Hudaý bilen ýaradylyşyň arasyndaky baglanyşygy alamatlandyrýar.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Ýewreý elipbiýiniň on üçünji harpydyr we köplenç suw bilen baglanyşdyrylýar.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Hebreý elipbiýiniň soňky harpy bolup, ol “nyşan” ýa-da “alamat” manysyny özünde saklaýar. Ol köplenç tamamlanyş düşünjesi ýa-da ýaradylyşyň “möhüri” bilen baglanyşdyrylýar. Gadymy hebreý dilinde Tav harpy haç görnüşine eýe bolupdyr.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

“Hakykat” diýip terjime edilýän we biziň garap duran ýewreý sözi üç harpdan ybaratdyr; olar bilelikde ebedi Hoş Habary aňladýar. Nähili? Eger üç perişdäniň habarlarynyň ebedi Hoş Habar bolandygyna düşünýän bolsaňyz, muny aňsatlyk bilen tanap bilersiňiz. Bu tanalýandyr, sebäbi şol üç harpyň manylary üç perişdäniň habaryny aňladýar.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Ylhamyň on dördünji babyndaky ilkinji perişde baky Hoş Habary yglan edýär, soň bolsa bütin dünýä “Hudaýdan gorkmagy” we Ýaradana sežde etmek arkaly Ony şöhratlandyrmagy buýurýar. Şol üç harpdan birinjisiniň, ýagny (Aleph)-iň kesgitlemesi şeýle: “Ylahy, Baky Hudaý, we adamzadyň Ýaradyjysy hökmünde adamlaryň hormat-sarpa bilen gorkup, sežde etmeli Hudaýy.”

Aleph represents the first angel’s message.

Alef birinji perişdäniň habaryny aňladýar.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Ikinji perişdäniň habary adamlary Wawilondan çykmaga çagyrýar, Mukaddes Ruhuň guýulyp berilýän wagtyny görkezýär we Wawilonyň pitnesini aýan edýär. (Mem) harpy suw bilen baglanyşyklydyr, (Ruhuň guýulyp berilmeginiň nyşany), hem-de ol elipbiýiň on üçünji harpydyr; on üç sany bolsa pitnäniň nyşany bolmak bilen, şeýlelikde Wawilony aňladýar. Mem ikinji perişdäniň habaryny aňladýar.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Üçünji perişde adamlary haýwanyň nyşanyny kabul etmekden duýdurýar, iki topar ybadat edijileri we Hudaýyň gaharyny kesgitleýär. (Taw)-yň kesgitlemesi onuň bir “nyşany” (haýwanyň nyşanyny) aňladýandygydyr; ol ýaradylyşyň möhürini (Hudaýyň möhürini) aňladýar. Harpyň özi haça meňzeş görnüşdedir. Taw üçünji perişdäniň habaryny aňladýar.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

“Diri Hudaýyň möhri nämedir, Onuň halkynyň maňlaýlaryna goýulýan? Bu, perişdeleriň okaýyp bilýän, ýöne ynsan gözleriniň okaýyp bilmeýän alamatydyr; çünki heläk ediji perişde bu gutulyş alamatyny görmelidir. Düşünjeli akyl Rebbiň perzentlige alan ogullary bilen gyzlarynyň üstünde Kalwariýanyň haçynyň nyşanyny gördi. Hudaýyň kanunynyň bozulmagyndan gelip çykýan günä aýrylýar. Olar nikalaşma lybasyny geýendirler we Hudaýyň ähli buýruklaryna boýun egýän hem-de wepaly bolanlardyr.”

“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

«Reb ähli buýruklaryny sözde-de, amalda-da ýerine ýetirmeýän hakykaty bilýänleri aklamaz». Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

“hakykat” diýip terjime edilýän ýewreý sözi, hersiniň öz aýratyn kesgitlemesi bolan üç harpdan durýar. Şol üç kesgitleme, şol bir wagtda, üç perişdäniň habarlarynyň hem kesgitlemeleridir. Şeýle hem olar birinji perişdäniň habarynyň kesgitlemeleridir, çünki birinji perişdäniň habary Adventizmiň başlangyjyndaky habar bolupdy, üçünji perişdäniň habary bolsa Adventizmiň ahyryndaky habardyr. Isa ahyry başlangyç arkaly şekillendirýändigi sebäpli, birinji perişde üçünji perişdäniň habarynyň ähli pygamberlik ýol belliklerine eýedir. Şeýle etmek bilen, şol üç ýewreý harpynyň kesgitlemeleri diňe bir üçünji perişdäniň habarynyň nyşanlaryna däl, eýsem birinji perişdäniň habarynyň hem nyşanlaryna öwrülýär.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

Ylhamda Ýahýa şol wagtky zatlary ýazmaga buýruldy, we ol şeýle etmek bilen bir wagtda geljekde boljak zatlary hem ýazýardy. Ahyryny görkezmek üçin başlangyjy ýazga geçirdi. Örän aýdyň görnüşde, Ýedinji Gün Adventistlerine Milleritleriň habaryny, ýagny birinji perişdäniň habaryny, öwrenmek we wagyz etmek tabşyryldy. Şol hakykatlary we şol taryhy öwrenip hem-de wagyz edip, biz üçünji perişdäniň habaryny wagyz ederis we birinji perişdäniň taryhyny gaýtalarys.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

“Hudaý bize täze bir habary bermeýär. Biziň yglan etmeli zadymyz, 1843 we 1844-nji ýyllarda bizi beýleki ybadathanalardan çykaryp getiren habardyr.” Review and Herald, 1905-nji ýylyň 19-njy ýanwary.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

“1840–1844-nji ýyllarda berlen ähli habarlara häzir täzeden täsirli güýç berilmelidir, çünki ugruny ýitiren köp adamlar bar. Bu habarlar ähli ýygnaklara ýetirilmelidir.” Manuscript Releases, 21-nji jilt, 437.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

“1841, ‘42, ‘43 we ‘44-nji ýyllarda kabul eden hakykatlarymyz indi öwrenilmeli we wagyz edilmelidir.” Manuscript Releases, 15-nji tom, 371.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Duýduryş geldi: 1842, 1843 we 1844-nji ýyllardaky habaryň gelen wagtyndan bäri gurup gelýän imanymyzyň binýadyny sarsdyrjak hiç bir zada ýol berilmeli däldir. Men bu habaryň içindedim, şondan bäri hem dünýäniň öňünde durup, Hudaýyň bize beren ýagtysyna wepaly bolup gelýärin. Biz gün-günden Rebbi yhlasly doga bilen gözläp, ýagtylyk gözlänimizde aýaklarymyzyň goýlan binýadyny terk etmegi niýet etmeýäris. Siz meniň Hudaýyň maňa beren ýagtysyny taşlap biljekdigimi pikir edýärsiňizmi? Ol Bakylygyň Gajasy ýaly bolmalydyr. Ol maňa berleninden bäri maňa ýol görkezýär.” Review and Herald, April 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Birinji perişdäniň habary we şol habaryň beýan edilen taryhy, käbir pygamberlik çäklendirmelerini nazara almak bilen, häzirki taryhymyz bilen meňzeşlik edýär hem-de ony aýdyň görkezýär. Şol iki taryh hem-de “hakykat” sözüni emele getirmek üçin Ylahy dilçi tarapyndan ulanylan üç harp arkaly beýan edilýär. Şeýle-de şol “hakykat” sözi ebedi Hoş Habary aňladýar.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Adwentizmiň başyndaky Milleritleriň taryhy birinji perişdäni aňladýar, Adwentizmiň ahyryndaky we üçünji perişde arkaly görkezilýän taryh bolsa onuň bilen parallel taryhlardyr, emma olarda käbir tapawutlar bar.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Birinji perişde hökmiň açylyşyny yglan edýär, üçünji perişde bolsa hökmiň ýapylşyny yglan edýär. Adventizmiň taryhynyň açylan pygamberlik gurluşy onuň başlangyç taryhynda-da, ahyrky döwründe-de meňzeşdir. Iki ujunyň haýsy biri hem bolsun, taryhda ýüze çykýan üç perişdäniň üç basgançagyna eýerýändigi görkezilip bilner. Şeýle-de şol üç perişde şol üç harp hem bolup durýar. Şonuň üçin Adventizmiň iki ujundaky pygamberlik wakalarynyň yzygiderliligi üç perişdäniň üç basgançagyna esaslanýar; olar bolsa “hakykat” sözüni emele getirýän şol üç ýewreý harp bilen hem şekillendirilen ýol belgileridir.

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alfa Adventizmiň başlangyjydyr, Omega Adventizmiň soňydyr, ortadaky harp bolsa, on üçünji harp bolmak bilen, Adventizmiň başlangyjyndan ahyryna çenli gozgalaňyny şeýlelikde kesgitleýär.

We are instructed about where God’s way is:

Bize Hudaýyň ýolunyň nirede ýerleşýändigi barada görkezme berilýär:

Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

Ýoluň, eý Hudaý, mukaddes ýer­dedir: biziň Hudaýymyz ýaly şeýle beýik Hudaý kimdir? Zebur 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Mukaddes ýerde biz Hudaýyň ýolunyň üç perişdäniň habarlaryndaky ýaly şol bir üç ädimdigini görýäris. Daşky howluda Hudaýdan gorky adamy sadaka getirmäge we aklanmany gazanmaga alyp barýar. Mukaddes bölümde mukaddeslenme, tütetgi gurbanlyk ojagy bilen aňladylýan doga durmuşy, görkezme çöreginiň stoly bilen aňladylýan öwreniş durmuşy we şemdanlar bilen aňladylýan hyzmat durmuşy arkaly şekillendirilýär. Iň Mukaddes Bölüm hökmi aňladýar. Birinji perişdäniň habarynda şekillendirilişi ýaly, biz Hudaýdan gorky eýe bolanymyzda, daşky howluda, haçyň düýbünde aklanmany gözleýäris. Biz aklananymyzda (dogruçyl edilende), mukaddes bölüm bilen aňladylýan mukaddeslenen durmuşyň täzeliginde (mukaddeslikde ösüşde) ýöreýäris. Mukaddes bölüm ikinji perişdäniň habary döwründe, Ýarygije gykylygy bilen utgaşyp, Milleritler tarapyndan ýerine ýetirilen mesihçiniň işini aňladýar. Aklanan we mukaddeslenen ýagdaýymyzda, Iň Mukaddes Bölüm bilen aňladylýan höküm üçin taýýarlanan bolýarys. Mukaddes ýeriň üç ädimi, beýleki zatlar bilen birlikde, üç ylahyçylyk adalgasyny—aklanma, mukaddeslenme we şöhratlanmany, şeýle hem üç perişdäniň habarlaryny aňladýar, we elbetde, şeýle hem “hakykat” sözüni emele getirmek üçin ulanylýan üç harpy hem aňladýar.

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Mukaddes ýeriň howlusynda hem şol üç ädimiň hemmesini tapýarys. Mukaddes ýere girmegiň ilkinji ädimi, ilkinji perişdäniň üçünji perişdä laýyk gelşi ýaly, mukaddes ýeriň soňky ädimini hem şekillendirmelidir. Howludaky ilkinji ädim, delillendirilmegi aňladýan gurbanlygyň öldürilmegidir. Ikinji ädim, soňky ädimlerden öň ýagyň (günäniň) aýrylýan we gurbanlygyň tämizlenýän ýuwunylýan gapydyr. Ýuwunylýan gabyň suwy ikinji ädimiň bir aýratynlygydyr. Üçünji ädim bolsa, hakykatda ýakma gurbanlygydyr; ol Mesihiň haçdaky hökmiň ýerine ýetirilen ýerini nusgalaýardy. Şol bir üç ädim mukaddes ýeriň ilkinji ädiminde hem bardyr, edil şol bir üç ädim ilkinji perişdäniň habarynda bolşy ýaly. Alfa we omega ýörelgesi mukaddes ýeriň içinde bardyr; edil ol üç perişdäniň habarlarynda bolşy ýaly, “hakykat” sözüni düzýän harplarda hem bardyr.

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

2300 ýyllyk pygamberlik hem hut şol bir gurluşa eýedir. Bu pygamberlik üç perman bilen başlap, 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň habarynyň gelmegi bilen tamamlandy. Bu pygamberlik bäş sany pygamberlik çyzgysyny öňe sürýär, we 2300 ýyllyk pygamberligiň başyndaky taryh şol bäş pygamberligiň her biriniň ahyrky taryhyny aňladýar. Doly 2300 ýyllyk pygamberligiň başlangyjy we soňy üç perman bilen baglydyr, we ol üç habar bilen tamamlanýar.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Beýannamanyň miladydan öňki 457-nji ýylda başlanmagy kynçylykly döwürde bolup geçdi we ýehudylaryň yza dolanyp, ybadathanany hem-de şäheri täzeden gurmagyna mümkinçilik berdi. Öňünden aýdylanlara laýyklykda, miladydan öňki 457-nji ýylda başlanan işden 49 ýyl soň, ol kynçylykly döwürde tamamlandy. Kyrk dokuz ýylyň başlangyjy kyrk dokuz ýylyň soňuny şekillendirýär.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

Miladdan öňki 457-nji ýyl, Mesihiň çokundyrylyşynda ýaglananlygyny görkezýän pygamberligiň başlangyjyny belleýär. Onuň ýaglananlygy, miladdan öňki 457-nji ýylda gadymy Ysraýylyň göni manydaky Iýerusalimi täzeden gurmak üçin ýygnalyşy ýaly, Täze Iýerusalimiň, Köne Iýerusalimiň däl, raýatlary boljak bir halky ýygnamak işiniň başlangyjyny belledi.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

B.e.ö. 457-nji ýyl hem Mesihiň haçda haça çüýlenjekdigini görkezýän pygamberligiň başlangyjyny belleýär. Waýt uýa haçyň taryhyny 1844-nji ýylyň 22-nji oktýabryndaky Uly Lapkeçlik bilen bir hatara goýýar, şeýle hem Gyzyl deňzinden geçiliş taryhyny Uly Lapkeçlik bilen deňleşdirýär. B.e.ö. 457-nji ýylda Ýewreýleriň Gyzyl deňziniň ýanyndaky lapkeçligini, Adventistleriň Uly Lapkeçligini, şägirtleriň haç başyndaky lapkeçligini we b.e.ö. 457-nji ýylda Ezranyň lapkeçligini öňünden alamatlandyran bir lapkeçlik boldy.

“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

«Ezra köp sanly adamyň Iýerusalime gaýdyp gelmegine garaşypdy, emma çagyryşa seslenenleriň sany lapykeç ediji derejede az boldy. Öýleri we ýerleri edinenleriň köpüsiniň bu emläkleri pida etmäge hiç bir islegi ýokdy. Olar rahatlygy we amatly durmuşy söýýärdiler hem-de şol ýerde galmaga doly kanagat edýärdiler. Olaryň mysaly, başga ýagdaýda iman bilen öňe barýanlar bilen ykballaryny birleşdirmegi saýlap biljek beýlekilere päsgelçilik boldy». Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

Miladydan öňki 457-nji ýyl hem gadymy Ysraýylyň Hudaý tarapyndan terk ediljekdigini we hoş habaryň milletlere ýetiriljekdigini görkezýän pygamberligiň başlangyjyny belleýär; şeýlelikde, aýratynlykda gadymy Ysraýyl üçin niýetlenen 490 ýyllyk aýratyn synag möhletiniň soňuna yşarat edýär. Şonuň üçin miladydan öňki 457-nji ýyl olaryň synag möhletiniň başlangyjyny, miladydan soňky 34-nji ýyl bolsa olaryň synag möhletiniň soňuny belleýär; bu bolsa Adventizmiň synag möhletiniň 1844-nji ýylda başlanandygyny we Ýekşenbe kanunynda tamamlanýandygyny nusgalaýar.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

2300 ýyllyk pygamberlikde ýene birnäçe içerki wagt pygamberlikleri bar, ýöne olaryň hemmesi Alfa bilen Omeganyň möhürini göterýär. Olaryň başlangyçlary olaryň ahyrlaryny şekillendirýär.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Gadymy Ysraýylyň Hudaýyň kanunynyň amanatçylary edilendigini we häzirki zaman Ysraýylyň diňe bir Onuň kanunynyň däl, eýsem Onuň pygamberlikleriniň hem amanatçylary edilendigini bellemek möhümdir. Reb gadymy Ysraýyl bilen äht baglaşanda, olary iki daş tagtada ýazylan On tabşyrygyň amanatçylary etdi. Ol häzirki zaman Ysraýyl bilen Millerçi taryhynda äht baglaşanda bolsa, 1843 we 1850-nji ýyllaryň pioner çyzgylary arkaly görkezilen Habakugyň iki tagtasynda şekillendirilişi ýaly, olary Öz pygamberlik sözüniň amanatçylary etdi. Gadymy Ysraýylyň başlangyjy häzirki zaman Ysraýylyň başlangyjyny şekillendirýär.

“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

Reb öz halky bolan Ysraýyly çagyrdy we mukaddes bir amanaty olara ynanmak üçin olary dünýäden aýyrdy. Ol olary Öz kanunynyň eminetdarlary etdi; we olaryň üsti bilen adamzadyň arasynda Özüni tanamak baradaky bilimi gorap saklamagy maksat edindi. Olar arkaly asmanyň nury ýeriň garaňky künjeklerine saçmalydy, we ähli halklara ýüzlenip, olary butparazlykdan ýüz öwrüp, diri we hak Hudaýa gulluk etmäge çagyrýan bir ses eşidilmelidi.

“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

Eger ýewreýler özlerine ynanylan amanada wepaly bolan bolsadylar, olar dünýäde bir güýç bolardylar. Hudaý olaryň goragy bolardy we Ol olary beýleki ähli milletlerden ýokara galdyrardy. Onuň gudraty we hakykaty olar arkaly aýan edilip, olar Onuň akylly hem mukaddes hökümranlygynyň astynda, Onuň dolandyryşynyň butparazlygyň her bir görnüşinden üstünligini görkezýän nusga bolup öňe çykarardylar. Emma olar Hudaý bilen baglaşan ähtlerine wepaly bolmadylar. Olar beýleki milletleriň butparaz däp-dessurlaryna eýerdiler; we öz Ýaradanynyň adyny ýer ýüzünde öwgä öwürmegiň ýerine, ony ýigrenje getirdiler.

“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

“Şeýle-de, Hudaýyň maksady berjaý edilmelidir. Onuň isleginiň bilimi dünýä ýetirilmelidir. Hudaý Öz halkynyň üstüne sütemiň elini getirdi we olary milletleriň arasynda ýesir hökmünde dargatdy. Jebirde olaryň köpüsi öz günälerini toba etdiler we Rebbe ýüz tutdular. Şeýlelikde, butparaz ýurtlaryň arasyna dargadylan olar hakyky Hudaý baradaky bilimi giňden ýaýratdylar.

“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

“Şu günde, Tanrı, kadim İsrail’i çağırdığı gibi, kendi kilisesini de yeryüzünde bir ışık olarak durmaya çağırmıştır. Güçlü hakikat satırıyla,—birinci, ikinci ve üçüncü meleğin mesajlarıyla,—bir halkı kiliselerden ve dünyadan ayırmış, onları Kendisine kutsal bir yakınlık içine getirmek istemiştir. Onları Kendi yasasının emanetçileri kılmış ve bu zaman için peygamberliğin büyük hakikatlerini onlara tevdi etmiştir. Kadim İsrail’e emanet edilmiş kutsal ilahî beyanlar gibi, bunlar da dünyaya iletilmek üzere verilmiş kutsal bir emanettir.”

“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

Pygamberlik sözi ilkinji perişdäniň öz habaryny «her bir millete, tire-taýpa, dile we halka» ýetirmegini yglan edýär. Şol bir üç gatly habaryň bir bölegini emele getirýän we häzirki wagt üçin niýetlenen üçünji perişdäniň duýduryşy hem şonça-da giň gerimde ýaýradylar. Üstünde «Hudaýyň buýruklary we Isanyň imany» diýen ýazgy bolan baýdak ýokary galdyrylmalydyr. Birinji we ikinji habarlaryň güýji üçünjisinde güýçlendirilmelidir. Ol pygamberlikde asmanyň ortasynda uçup barýan bir perişde tarapyndan gaty ses bilen yglan edilýän görnüşde beýan edilýär we ol bütin dünýäniň ünsüni özüne çeker.

“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

Ölümlülere gönükdirilen iň gorkunç duýduryş üçünji perişdäniň habarynda jemlenendir. Bu, Hudaýyň rehim-şepagata gatyşdyrylmadyk gazabyny inderýän nähili elhenç günä bolmaly. Emma adamlar bu möhüm mesele barada garaňkylykda goýulmaýar; wagşy haýwana we onuň keşbine ybadat etmeklige garşy duýduryş Hudaýyň hökümleriniň inmeginden ozal dünýä berilmelidir, şeýdip hemmeler hökümleriň näme sebäpli inderilýändigini bilsinler we gutulmaga mümkinçilik tapsynlar.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Habakuk kitaby-nyň ikinji bapynyň berjaý edilmegi hökmünde iki tagtanyň taýýarlanylmagy birnäçe pygamberlikleriň berjaý bolmagy bolupdy.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

Men öz garawul ýerimde duraryn, diňiň üstünde öz ýerimi alaryn; Onuň maňa näme diýjekdigini, we men ýazgarylanymda näme jogap berjegimi görmek üçin garap duraryn. Reb maňa jogap berip diýdi: «Görýän zadyňy ýaz, ony tagtalarda aýdyň et, ony okaýan ylgap geçip bilsin. Çünki bu görnüş heniz bellenen wagt üçindir; emma ahyrynda ol sözlär we ýalan sözlemez. Gijä galsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz.»

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

Ine, onuň göterilen göwni öz içinde dogry däl; emma dogry adam öz imany arkaly ýaşar. Habakuk 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

1843-nji ýyldaky öňbaşçy chartynyň hem-de 1850-nji ýyldaky öňbaşçy chartynyň taýýarlanylmagy pygamberligiň ýerine ýetirilmegi boldy. Habakkukyň Tablisalarynyň öwrenilmegi munuň üçin ýeterlik subutnama berýär. Emma Habakkukdaky bu parçanyň çekişmämiziň şu nokadyna möhüm goşandy bar.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

“Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýalydygyny; Onuň eliniň sanlaryň käbirindäki bir ýalňyşy basyp örtendigini, şeýlelikde Onuň eli çekilip alynýança hiç kimiň ony görüp bilmändigini gördüm.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

1843-nji ýyldan soň Reb başga bir chart taýýarlamaga görkezme berdi, ýöne birinjisi — 1843-nji ýylyň charty — ylhamdan başga zat bilen üýtgedilmeli däldi.

“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

“Men hakykatyň tablisalarda aýdyň görkezilmelidigini gördüm, çünki ýer ýüzüniň özi-de, onuň dolulygy-da Rebbiňkidir; şonuň üçin ony aýdyň etmek üçin zerur serişdeler gaýgyrlylmaly däldir. Men köne çyzgynyň Reb tarapyndan ugrukdyrylandygyny gördüm, we ylham arkaly bolmasa, ondaky ýekeje hem san üýtgedilmeli däldir. Men şol çyzgydaky sanlaryň Hudaýyň isleýşi ýaly bolandygyny gördüm, we Onuň eliniň olaryň käbirindäki bir ýalňyşy örtüp-gizländigini, şonuň üçin Onuň eli aýrylýança hiç kimiň ony görmezligi üçin şeýle edendigini gördüm.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

1850-nji ýylyň çyzgysyny taýýarlan Nikols dogan bilen bile ýaşaýan döwründe, ol şol çyzgyny düzen wagty, Waýt uýsa 1850-nji ýylyň çyzgysyny Mukaddes Kitapda görendigini aýtdy.

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Men dogan Nikols doganyň çap eden çyzgysynda Hudaýyň bardygyny gördüm. Men Mukaddes Kitapda bu çyzgy barada pygamberligiň bardygyny gördüm; eger bu çyzgy Hudaýyň halky üçin niýetlenen bolsa, eger ol biri üçin ýeterlik bolsa, başgasy üçin hem ýeterlikdir; eger biri has uly ölçegde täze çyzgynyň çekilmegine mätäç bolan bolsa, onda hemmeler hem edil şonça mätäçdir.” Manuscript Releases, 13-nji tom, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Хабаккукка: «Аяны жазып қой, әрі оны кестелердің үстіне анық етіп түсір»,— деп әмір етілген еді. Хабаккуктың екі кестесі Құдайдың Адвентизммен жасаған келісімінің нышаны болды; өйткені Ол оларды Өз пайғамбарлықтарының сақтаушылары еткен-ді, дәл сол сияқты көне Исраилмен келісімге кіріп, заңның екі кестесін беріп, оларды заңның сақтаушылары болуға жауапты етіп тағайындағаны тәрізді. Алайда Хабаккук аянды анық етпек болған сол кестелерге қатысты табынушылардың екі тобын айқындайды. Бір тобы — «жаны тәкаппарланған» әрі «тура емес» деп сипатталатындар; ал екінші тобы — «әділдер» деп танылатын, «өз сенімі арқылы тіршілік ететіндер».

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Habakugyň mazmuny, aklananlaryň iki ýazgy tagtasy bilen şekillendirilişi ýaly pygamberlik Sözüne esaslanýan imanda ýaşaýandyklaryny görkezýär; şonuň üçin-de aklanmadyklar Adventizmiň başlangyçlaryny ret edendirler. Meniň öňe sürmek isleýän nokadym, birneme wagt öň garap geçen bir bölegimize esaslanýar. Ol şeýle diýýär:

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Emma mukaddes ýer, 2300 gün, Hudaýyň buýruklary we Isanyň imany ýaly mowzuklar geçen Advent hereketini düşündirmek, häzirki ýagdaýymyzyň nämedigini görkezmek, şübhe edýänleriň imanyny berkitmek hem-de şöhratly geljege ynamly kepillik bermek üçin kämil derejede laýykdyr. Men muny köp gezek gördüm: habarçylar esasan şu mowzuklaryň üstünde durmalydyrlar.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Biz ýaňy bu dört hakykatyň hemmesini gözden geçirdik: mukaddes ýer, 2300 gün, Hudaýyň tabşyryklary we Isanyň imany. Biz bu dört hakykatyň hemmesini “geçen Advent hereketini düşündirmek we häzirki ýagdaýymyzyň nämedigini görkezmek üçin örän takyk hasaplanan” hakykat çarçuwasynyň içine ýerleşdirdik. Ol çarçuwa “ilkinji agzalma düzgüni” bolup, Ol Alfa bilen Omeganyň goludyr, hem-de hakykatyň çarçuwasydyr, çünki “hakykat” sözi özüniň içinde Adventizmiň başlangyjyny düşündirmek üçin niýetlenen “häzirki hakykat” diýip görkezilen şol dört hakykatyň hemmesindäki ýaly şol bir goly özünde saklaýar.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Eger başga hiç zat bolmasa-da, bu biziň seredip duran “hakykat” diýip terjime edilen sözüň baky hoş habaryň gurluşydygyny, soňky duýduryş habarynyň gurluşydygyny, üçünji perişdäniň habarynyň gurluşydygyny we Isa Mesihiň Aýanlygynyň uly bir bölegidigini aňladýar.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Ylhamyň birinji babyndaky ilkinji üç aýatda Isa Mesihiň Ylhamy hökmünde görkezilen iň soňky duýduryş habary Ylhamyň ahyrynda ikinji gezek şaýatlyk edilýär. Ylhamyň ahyry Köne Ähtiň ilkinji aýatlaryna hem-de Köne Ähtiň soňky aýatlaryna hem şaýatlyk edýär. Şol dört salgylanma bilen, pygamberlik çyzygynyň üstüne pygamberlik çyzygyny goýmak baradaky ylahy düzgüni ulanyp, iň soňky duýduryş habarynyň Ýaradanyň Öz ýaradylan barlyklary bilen bolan gatnaşyklaryna degişlidigini netije çykarmak bolýar. Ol Onuň ýaradyjy güýjüne degişlidir. Ol Onuň ýaradyjy güýjüniň Öz ybadathanasyna nähili ýetirilýändigine degişlidir. Ol ahyry başlangyç bilen birmeňzeşdirýän Ylahylygyň häsiýetine degişlidir. Bu synag möhletiniň ýapylmagynyň edil öň ýanynda gelýän we mundan-da giň manyly habardyr. Bularyň hemmesi bilelikde garalanda, ol Hudaýyň ýaradyjy güýji hakyndadyr! Onuň ýaradyjy güýjüniň ilkinji agzalyşy bolsa Döreýşiň birinji babynda, birinji aýatdan başlap ikinji babyň üçünji aýatyna çenli ýerleşýär.

In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Başda Huda asman bilen ýeri ýaratdy. Ýer bolsa şekilsizdi we boşdy; hem-de çuňlugyň ýüzünde garaňkylyk bardy. Hudaýyň Ruhy suwlaryň ýüzünde hereket edýärdi.

And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

Hudaý aýtdy: «Ýagtylyk bolsun»; ýagtylyk boldy. Hudaý ýagtylygyň gowy bolandygyny gördi; Hudaý ýagtylygy garaňkylykdan aýyrdy. Hudaý ýagtylyga Gündiz diýip at berdi, garaňkylygy bolsa Gije diýip atlandyrdy. Şeýlelikde agşam boldy, ertir boldy — ilkinji gün.

And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

Soňra Hudaý aýtdy: «Suwlaryň ortasynda bir giňişlik bolsun, ol suwlary suwlardan aýyrsın». Hudaý giňişligi ýaratdy-da, giňişligiň aşagyndaky suwlary giňişligiň ýokarsyndaky suwlardan aýyrdy. Şeýle-de boldy. Hudaý giňişlige Gök diýip at goýdy. Agşam boldy, ertir boldy — ikinji gün.

And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

Soňra Hudaý aýtdy: «Asman astyndaky suwlar bir ýere jemlensin we gury ýer görünsün». Şeýle-de boldy. Hudaý gury ýeri Ýer diýip atlandyrdy; suwlaryň jemlenen ýerine bolsa Deňizler diýdi. Hudaý munuň ýagşydygyny gördi. Soňra Hudaý aýtdy: «Ýer ot-çöpi, tohum berýän ösümligi we öz görnüşine görä miwe berýän, tohumy öz içind bolan miweli agajy ýetişdirsin». Şeýle-de boldy. Ýer ot-çöp, öz görnüşine görä tohum berýän ösümlik we öz görnüşine görä miwe berýän, tohumy öz içind bolan agajy öndürdi. Hudaý munuň ýagşydygyny gördi. Agşam boldy, ertir boldy — üçünji gün.

And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

Soňra Hudaý şeýle diýdi: «Gündizi gijeden aýyrmak üçin asman giňişliginde yşyklar bolsun; olar alamatlar, möwsümler, günler we ýyllar üçin hyzmat etsinler. Olar ýer ýüzüne ýagtylyk bermek üçin asman giňişliginde yşyklar bolsun». Şeýle-de boldy. Hudaý iki uly yşyk ýaratdy: gündize höküm sürmek üçin ulyragyny, gijä höküm sürmek üçin kiçirägini; ýyldyzlary-da ýaratdy. Hudaý olary ýer ýüzüne ýagtylyk bermek, gündize we gijä höküm sürmek, ýagtylygy garaňkylykdan aýyrmak üçin asman giňişliginde ýerleşdirdi. Hudaý munuň gowy bolandygyny gördi. Agşam boldy, daň atdy — dördünji gün.

And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

Soňra Hudaý aýtdy: “Suwlar janly, hereket edýän mahluklary bol çykar­syn, guşlar hem asman giňişliginde, ýeriň üstünde uçsun.” Hudaý uly deňiz haýwanlaryny we suwlaryň öz görnüşlerine görä bol çykaran her bir janly, hereket edýän mahlugy, şeýle hem her bir ganatly guşy öz görnüşine görä ýaratdy; Hudaý munuň ýagşydygyny gördü. Hudaý olara ak pata berip, şeýle diýdi: “Ösüň, köpel­iň we deňizlerdäki suwlary dolduryň; guşlar hem ýerde köpel­sin.” Şeýlelikde agşam boldy, ertir boldy — bäşinji gün.

And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

Soňra Hudaý aýtdy: «Ýer öz görnüşine görä janly-jandarlary, mallary, süýrenijileri we ýer ýüzüniň wagşy haýwanlaryny öz görnüşine görä çykarsyn». Şeýle-de boldy. Hudaý ýer ýüzüniň wagşy haýwanlaryny öz görnüşine görä, mallary öz görnüşine görä we ýerde süýrenýän zatlaryň hemmesini öz görnüşine görä ýaratdy. Hudaý munuň gowy bolandygyny gördi. Soňra Hudaý aýtdy: «Geliň, adamy Öz keşbimize görä, Öz meňzeşligimize görä ýaradalyň; goý, olar deňizdäki balyklara, howadaky guşlara, mallara, bütin ýer ýüzüne we ýerde süýrenýän ähli süýrenijilere hökümrowanlyk etsinler». Şeýlelikde Hudaý adamy Öz keşbinde ýaratdy; ony Hudaýyň keşbinde ýaratdy; olary erkek we aýal edip ýaratdy. Hudaý olara ak pata berdi, we Hudaý olara aýtdy: «Önümli boluň, köpelip artuň, ýer ýüzüni dolduryň we ony boýun egdiriň; deňizdäki balyklara, howadaky guşlara we ýer ýüzünde hereket edýän ähli janly-jandarlara hökümrowanlyk ediň». Soňra Hudaý aýtdy: «Ine, Men size bütin ýer ýüzündäki tohum berýän ähli otlary, şeýle hem tohumly miwe berýän ähli agaçlary berdim; olar size iýmit bolar. Emma ýer ýüzüniň ähli wagşy haýwanlaryna, howadaky ähli guşlara we ýerde süýrenýän, içinde ýaşaýyş bolan ähli zatlara iýmit hökmünde ähli ýaşyl otlary berdim». Şeýle-de boldy. Hudaý Öz eden zatlarynyň hemmesine garady, we ine, olar juda gowy eken. Agşam boldy, daň atdy — altynjy gün boldy. Şeýlelikde asmanlar, ýer we olaryň ähli goşuny tamamlady. Hudaý ýedinji günde Öz eden işini tamamlady; we ýedinji günde Öz eden ähli işinden dynç aldy. Hudaý ýedinji güne ak pata berdi we ony mukaddes etdi; çünki Hudaýyň ýaradyp eden ähli işinden şol günde dynç aldy. Gelip çykyş 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Öňki aýatlar bütin ýaradylyşyň şaýatlygyny beýan edip, Hudaýyň sözüniň ýaradýan güýje eýedigini nygtaýar.

Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

Goý, bütin ýer Rebden gorksun; dünýäde ýaşaýanlaryň hemmesi Onuň öňünde haýran galyp, hormat bilen dursun. Çünki Ol aýtdy, we boldy; Ol buýurdy, we berk durdy. Zebur 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Dünýäni ýaradan şol bir döredijilik güýji adamlary özgertmek üçin Mesih tarapyndan ulanylýar.

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

Älemleri barlyğa çagyran dörediji kuwwat Hudaýyň sözüniň içindedir. Bu söz güýç berýär; ol ýaşaýyş döredýär. Her bir buýruk bir wadadyr; erk tarapyndan kabul edilip, janyň içine siňdirilende, ol Öräniçsiz Olanlygyň ýaşaýşyny özü bilen getirýär. Ol tebigaty özgertýär we jany Hudaýyň keşbinde täzeden döredýär.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

Şeýlelikde berilýän ýaşaýyş hem edil şonuň ýaly saklanylýar. “Adam Hudaýyň agzyndan çykýan her bir söz bilen ýaşar” (Matta 4:4). Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Isa Mesihiň Ylhamy Hudaýyň Sözüniň adamlara nähili ýetirilýändigine aýratyn ähmiýet berýär. Ol Atadan Ogla, Oguldan bir perişdä, perişdeden bolsa ony ýazyp alýan we ýygnaklara iberýän pygambere gelýär. Ylham kitabynyň başynda we ahyrynda beýan edilen bu aragatnaşyk tertibi, şeýle hem Ýakubyň merdiwanasy arkaly, perişdeleriň merdiwana boýunça ýokary galyp, aşak düşýändigi bilen şekillendirilýär. Şeýle-de ol, Zeharyýanyň mukaddes ýere ýagy getirýän iki altyn turbasy bilen görkezilýär. Hudaý bilen adamyň arasyndaky aragatnaşyk tertibi Mukaddes Kitap pygamberliginiň bir temasydyr, we iberilýän habarda älemi ýaradan dörediji güýç bar. Ylhamyň birinji babyndaky bu aragatnaşyk tertibinde, ýygnaklara gowşurylýan habaryň laodikialyny filadelfialyga öwürmäge güýjüniň bardygyna düşünilmelidir.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Köne Ähtiň ýa-da Täze Ähtiň başlangyjyna hem, ahyryna hem seretsek, şol bir habardyr. Hudaý soňky duýduryş habaryny ýetirýär, we eger-de ony eşidenler diňläp, saklasalar, ol habarda Hudaýyň ýaradyjy güýji bardyr. Muny amala aşyrýan habar Alfa bilen Omeganň ylahy gurluşynyň çäginde ýerleşdirilendir. Başlangyç, orta we ahyr. Bileleşip “hakykat” diýen sözi emele getirýän üç ýewreý harpy ebedi Hoş Habardyr, we şol harplar bilen olaryň manylary, şeýle hem olaryň biri-biri bilen birleşenlerinde emele getirýän söz, ýörelgäni hem, Alfa bilen Omega bolany hem alamatlandyrýar. Bu, Onuň ýaradyjy güýjüni nygtaýar. Ýaradylyş hekaýasynyň soňky üç sözüniň her biri, “hakykat” diýen sözi düzýän üç harpyň tertibinde başlanýar.

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Ýaradylyş wakasynyň ahyrky bölegini emele getirýän üç söz bilelikde “hakykat” diýen sözi emele getirýän üç harp bilen başlanýar. Aýatyň soňky üç sözi yzygiderlilikde א (Aleph), מ (Mem) we ת (Tav) harplary bilen başlanýar. Bu üç söz “Hudaý”, “ýaratdy” we “ýasady” diýip terjime edilýär. Bu üç sözüň her biri hem şol tertipde א (Aleph), מ (Mem) we ת (Tav) harplary bilen başlanmak arkaly ýaradylyş beýanynyň kämilligini we tertipliligini has-da nygtaýar. Bu nagyş ýahudy düşündirişçileri tarapyndan ýewreýçe mätiniň gyzykly dil aýratynlygy hökmünde bellenip geçilendir.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Ýaradylşygyň hekaýasy “başda” diýen sözler bilen başlanýar we Alfa bilen Omegany, başlangyjy we soňuny, birinjini we ahyrkyny aňladýan üç söz bilen tamamlanýar. Gelip çykyş kitabynyň şaýatlygynda beýan edilen döredijilik güýji ajaýyp dilçiniň goly bilen başlanýar we tamamlanýar.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Bir zadyň ahyryny şekillendirýän onuň başy, pygamber Ýahýanyň nygtaýan zady bolupdy; ol şol wagt bar bolan zady ýazmak bilen, şol bir wagtda boljak zady-da ýazýardy.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Köne Ähdiň ahyrynda şekillendirilen Ilýanyň soňky duýduryş habary, Ýekşenbe güni baradaky kanun krizisiniň we golaýlaşýan ahyrky ýedi belanyň çäginde, şol bir pygamberlik ýörelgesini görkezýär.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Ilkinji agzalmagyň kanuny” we onuň aňladýan ähli zady “häzirki hakykatyň” ýerleşdirilmeli “çäkçüwesi” bolup durýar. Şol çäkçüwe, Hudaýyň sypatlarynyň biri hem bolan “ilkinji agzalmagyň kanunydyr”.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Adwentizmiň başlangyjyny görkezýän Danyýel kitabynda we Adwentizmiň ahyryny görkezýän Ylham kitabynda, birinjiniň ahyry görkezýändigi ýörelgesi bilen oňa seredenimizde, haýran galdyryjy meňzeşlikleri tapýarys. Danyýel kitaby «gizlin zatlary ajaýyp sanap çykaryjy» diýen manyny berýän Palmoni adyny ulanmak bilen, Isanyň bir häsiýetini öňe sürýär. Danyýel şeýle hem Isany baş perişde Mikaýyl hökmünde tanyşdyrýar. Ýahýa Danyýeliň edişi ýaly etmäge ulanylýar, we ol matematikanyň ussadyny ýa-da perişdeleriň ýolbaşçysyny däl-de, eýsem diliň ussadyny görkezýär. Isany elipbiýiň ussady hökmünde göz öňünde tutanymyzda, Mukaddes Kitabyň iň uzyn baby bolan Zebur 119-y göz öňünde tutmalydyrys.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Zebur 119 elipbiý tertipli akrostihdir, ýagny sekiz aýatdan ybarat her toplumyň ilkinji harplary birmeňzeş harp bilen başlanýar. Ibrany elipbiýinde ýigrimi iki harp bar, şonuň üçin sekiz aýatdan ybarat ýigrimi iki bölüm bardyr. Her bölüm elipbiýdäki harplaryň tertibi boýunça degişli harp bilen başlanýar, ondan soň bolsa şol harpa degişli edilen sekiz aýadyň her biri-de şol harp bilen başlanýar. Her harp üçin sekiz aýat bardyr; şeýlelikde, sekiz aýat bilen Ibrany elipbiýiniň ýigrimi iki harpyny köpeltsek, bir ýüz ýetmiş alty setir emele gelýär. Bu mezmur tertibiň Hudaýy bolan Hudaýa boýun bolmagy nygtaýar (şonuň üçin hem onuň akrostih gurluşy bar), bulaşyklygyň Hudaýyna däl.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Zebur 119-da ileri tutulýan ýene bir esasy tema, Hudaýyň Sözüniň ähli zat üçin ýeterlikdigi baradaky çuň hakykatdyr. Bu mezmurda Hudaýyň Sözüne degişli sekiz dürli at ulanylýar: kanun, şaýatlyklar, görkezmeler, düzgünnamalar, buýruklar, hökümler, söz we hökümler. Aýatlaryň tas hemmesinde Hudaýyň Sözi agzalýar. Zebur 119 diňe bir Mukaddes Ýazgylaryň häsiýetini tassyk etmeýär, eýsem Hudaýyň Sözüniň Hudaýyň Özüniň hut häsiýetini şöhlelendirýändigini hem tassyk edýär. Zebur 119-da beýan edilýän Hudaýyň şu häsiýetlerine üns beriň:

  • Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

    Dogrulyk (7, 62, 75, 106, 123, 138, 144, 160, 164, 172-nji aýatlar)

  • Trustworthiness (verse 42)

    Ynamdarlylyk (42-nji aýat)

  • Truthfulness (verses 43, 142, 151, 160)

    Hakykatçylyk (43, 142, 151, 160-njy aýatlar)

  • Faithfulness (verse 86)

    Wepalylyk (86-njy aýat)

  • Unchangeableness (verse 89)

    Üýtgemezlik (89-njy aýat)

  • Eternality (verses 90, 152)

    Bakylyk (90, 152-nji aýatlar)

  • Light (verse 105)

    Nur (105-nji aýat)

  • Purity (verse 140)

    Paklyk (140-njy aýat)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Mezmur iki bereket beýany bilen açylýar. Ýollary kemçiliksiz bolanlar, Hudaýyň kanunyna görä ýaşaýanlar, Onuň hökümlerini berjaý edip, Ony bütin ýüregi bilen gözleýänler “bagtlydyrlar”. Ine, bu beýik Mezmurda biziň üçin bolan sapaklar şulardyr. Hudaýyň Sözi bizi paýhasly etmäge, dogrulykda terbiýelemäge we her bir ýagşy iş üçin doly taýynlamaga ýeterlikdir (2 Timoteos 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Elbetde, Zebur 119 dini dünýäde ep-esli derejede çözülmän galýan bir meseläniň bir bölegidir. Bu mesele Mukaddes Kitabyň ortaky aýatynyň haýsydygy hem-de Mukaddes Kitabyň ortaky babyň haýsydygy bilen baglanyşyklydyr. Internetde gözleseňiz, haýsy Mukaddes Kitaby ulanýandygyňyza we şuňa meňzeş beýleki ýagdaýlara daýanýan dürli jedelleri taparsyňyz. Bu jedelde öňe sürülýän her bir garaýşyň meselesi şundan ybaratdyr: Mukaddes Kitabyň ortasynyň nämedigi, ýagny bir aýat bolsun ýa-da bir bap bolsun, muny Mukaddes Kitabyň adam okuwçysy ýa-da tankytçysy däl-de, eýsem Mukaddes Kitabyň Awtory kesgitlemelidir.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Mukaddes Kitap hemme zadyň başlangyjynyň we soňunyň bardygyny öwredýär. Her zadyň öz wagty bar.

To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

Her zadyň öz wagty, asmanyň astyndaky her bir maksadyň hem öz möhleti bardyr: dogulmagyň wagty bar, ölmegiň wagty bar; ekmegiň wagty bar, ekilen zady goparmagyň wagty bar. Wagyzçy 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Dogulmagyň bir wagty we ölmegiň bir wagty bar, emma durmuşymyzyň başlangyjy bilen soňunyň arasynda geçýän ýaşaýyş hem bar. Dogluş wagt taýdan gysga bir pursatdyr, edil şonuň ýaly ölüm hem. Ýaşaýyş ortalykdyr we, adatça, biziň dogulýan wagtymyz bilen ölýän wagtymyzdan has köp taryh onuň bilen bagly bolýar.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

“Ilkinji gezek agzalma düzgüni” boýunça orta bölüm, adatça, birinji we soňky bölümlerden has köp şaýatlyk öz içine alýar. Mukaddes Kitapdan ýekeje aýaty ýa-da baby gözläp tapyp, ony orta diýip kesgitlemek — hatda başlangyç bilen soňuň, esasan, wagt nokatlary bolýandygyna garamazdan hem — Mukaddes Kitabyň delillerini äsgermezlik etmekdir; çünki orta, adatça, bir wagt döwrüdir. Elbetde, başlangyç, soň we orta biri-biri bilen ylalaşar, emma köplenç ahyrdaky şol birmeňzeş ýol belgisi başlangyjyň tersidir.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Isa Mesihi Ýahýa Çokundyryjyny Ylýas diýip tanatdy, we olaryň ikisi-de pygamberlikdäki şol bir wakalar yzygiderliligini görkezýärler; emma Ylýas, ony zyndana taşlap öldürmäge çalyşan erbet bir aýal (Izebel) tarapyndan yzarlanýardy, ýöne ol muny hiç wagt başarmady. Ylýasnyň nyşany bolan Ýahýany bolsa, ony zyndana taşlap öldürmäge çalyşan erbet bir aýal (Gerodiýa) gözläp tapdy, we muny etdi. Ylýas bilen Ýahýa biri-biriniň ornuny tutýan nyşanlardyr, emma olaryň käbir pygamberlik häsiýetleri biri-birine garşy häsiýetlerdir, şonda-da olar biri-birine parallel gelýärler. Ylýas hiç wagt ölmedi, Ýahýa bolsa öldi. Biri-biri bilen sazlaşýan pygamberlik ýol belgileriniň köplenç garşylyklydygyna düşünmek, görmek isleýänlere Mukaddes Kitabyň ortasynyň Zebur 118-digini görmäge mümkinçilik berýär.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Biz şu ýerde kesgitläp gelen ilkinji agzalma kadasynyň ýörelgesini ulananymyzda, Mukaddes Kitabyň ortasynyň başlangyjynyň iki aýatdan ybarat bolan, Mukaddes Kitapdaky iň gysga bap — Zebur 117-digini görýäris. Ondan soň Mukaddes Kitabyň ortasy bolan 118-nji bap gelýär, 118-nji bapdan soň bolsa Mukaddes Kitapdaky iň uzyn bap we Mukaddes Kitabyň ortasynyň soňy bolan 119-njy bap gelýär. Ajaýyp dilçi başlangyjy iň gysga bap bilen belleýär, soň bolsa soňuny iň uzyn bap bilen belleýär. Olar biri-birine garşy duran iki bapdyr. Başlangyç tohumdyr, soňy bolsa ortanyň içinde ýerleşýän ähli şaýatlyklaryň bir-birine baglanyşdyrylýan, doly ýetişen ösümligiň kemala gelýän ýeridir. Zebur 117-ä üns beriň.

O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

Eý ähli milletler, Rebbi öwüň; eý ähli halklar, Ony wasp ediň. Çünki Onuň bize bolan rehim-şepagaty beýikdir; Rebbiň hakykaty bolsa ebedilik dowam edýär. Rebbi öwüň. Zebur 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Göz öňünde tutýan, üç harpdan ybarat bolan sözümiz ikinji aýatda “hakykat” diýip terjime edilýär we Mukaddes Kitabyň ortasynyň başlangyjyny aňladýar (Mukaddes Kitabyň ortasy Zebur 117–119-dyr). Ortanyň soňy Zebur 119-dyr. Zebur 118 ortanyň ortasydyr. Zebur 118, Mukaddes Kitabyň iň gysga we iň uzyn baplarynyň arasynda ýerleşýär, başlangyç bolan iň gysga bap bolsa “hakykat” sözüni öňe sürýär; bu söz üç harp arkaly emele gelýär, şol harplar bolsa ebedi Hoş Habaryň üç ädimini aňladýar we hakykata düşünmegiň gurluşydyr. Bu gurluş bolsa Mesihiň Alfa we Omega hökmünde häsiýetini aňladýan ýörelgedir.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Ortanyň soňy bolan 119-njy bap, ajaýyp dilçini nygtap, Mukaddes Kitabyň ortasynda ýerleşdirilen elipbiý akrostigidir. 119-njy bapda şol bir söz dört gezek «hakykat» diýip terjime edilýär.

And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

Hakykat sözüni agzymdan bütinleýin aýyrma; çünki men Seniň hökmleriňe umyt bagladym. 43-nji aýat.

Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

Seniň dogrulygyň baky dogrulykdyr, we Seniň kanunyň hakykatdyr. 142-nji aýat.

Thou art near, O Lord; and all thy commandments are truth. Verse 151.

Sen ýakynsyň, eý Reb; hemme buýruklaryň hakykatdyr. Aýat 151.

Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

Seniň sözüň başlangyçdan bäri hakykatdyr; we Seniň adyl hökmleriňiň her biri ebedilik dowam edýär. Aýat 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Bu aýatlardaky hakykat Injil pygamberliginiň ahyry başlangyçdan tanadýan bir kanunydyr, hem-de şol aýatlardaky hakykat şundan ybaratdyr: Alfa bilen Omega, başlangyçda we ahyrda edişi ýaly, Öz goluny Injiliň ortasyna hem goýandyr. Ilki bilen ahyrynyň goly üçünji perişdäniň soňky duýduryş habaryny beýan etmek üçin “çäk” bolup hyzmat edýär. Ortanyň iň soňkusy “hakykat” diýip terjime edilen sözi ulanýan dört aýaty öz içine alýar, emma dördünji salgylanma diňe “hakyky” diýip terjime edilendir. Şol dört aýatyň iň soňkusynyň soňkusy sözüň “başlangyçdan bäri” “hakyky”dygyny görkezýär.

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Başlangıçta, Ýaradylşyň hekaýasynda — Gelip çykyş 1 we 2-de — “hakykat” sözi göni ýazylmasa-da, ol ýaradylşyň hekaýasynyň soňky üç sözünde beýan edilýär, çünki şol sözleriň hersi tertip boýunça “hakykat” sözüni emele getirýän harplardan başlanýar. Başlangyçda Söz bardy, hemme zat Onuň arkaly ýaradyldy, we Gelip çykyşdaky ýaradylşyň şaýatlygy “Başlangyçda” diýen sözler bilen başlanýar hem-de Işaýa pygamberde Onuň ýeke-täk Hudaýdygynyň subutnamasy hökmünde kesgitlenýän Mesihe mahsus bir sypat bilen baglanyşykly hakykatlary aňladýan üç söz bilen tamamlanýar.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Mukaddes Kitabyň ortasy (Zebur 117–119) 117-nji bapda “hakykat” sözüni ulanmak arkaly başlangyjyň soňy aňladýandygy baradaky hakykata salgylanmak bilen başlanýar. Bu söz ebedi Hoş Habary we üç perişdäniň habarlaryny aňladýan üç harpdan ybarat bolup döredilipdir hem-de ýaradylş hekaýasynyň soňuny görkezýär. Mukaddes Kitabyň ortasynyň soňy, ajaýyp dilçi tarapyndan, häzir Onuň häsiýeti hakynda aýan edilýän zadyň aýan sözüniň kesgitlemesi bilen ylalaşyklydygyna düşünmek üçin döredilen elipbiýiň görkezilişidir, çünki Isa Mesihiň Aýanlygy, Mesihiň häsiýetiniň şu wagta çenli, eger asla ykrar edilen bolsa, doly ykrar edilmändik bir tarapyny görkezmek üçin niýetlenen habardyr. Bu aýan ahyt taryhynyň ugurlary bilen sazlaşyklydyr, çünki ahyt taryhy, Onuň hekaýasy açylyp gitdigiçe, Hudaýyň Özüni atlar arkaly aýan etmek tagallasynyň subutnamalaryny öz içine alýar.

“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

“Kanunyň beýik prinsipleri, Hudaýyň hut tebigatynyň özüne mahsus bolan esaslar, Mesihiň dagdaky sözlerinde beýan edilendir. Kim şolaryň üstünde gurýan bolsa, ol Ebedilik Gaýasy bolan Mesihiň üstünde gurýandyr. Sözi kabul etmek bilen, biz Mesihi kabul edýäris. Diňe Onuň sözlerini şeýle kabul edýänler Onuň üstünde gurýandyrlar. ‘Çünki hiç kim goýlan binýatdan başga bir binýat goýup bilmez; ol binýat bolsa Isa Mesihdir.’ 1 Korintoslylar 3:11. ‘Asmanyň astynda adamlara berlen, biziň onuň arkaly halas bolmagymyz gerek bolan başga at ýokdur.’ Resullaryň işleri 4:12. Mesih, Söz, Hudaýyň açyp görkezilmesi, Onuň häsiýetiniň, kanunynyň, söýgüsiniň, ýaşaýşynyň ýüze çykmasy — biziň çydamly häsiýet gurup bilmegimiz üçin gurup biljek ýeke-täk binýatdyr.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Elbetde, bu hakykat barada aýdylmaly zatlar has-da köp, ýöne biz şu ýerde togtarys.