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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Three

Ýowel kitaby we Laodikýanyň Ýedinji Günüň Adventistler Ybadathanasy - Üçünji belgisi

A Vineyard of Red Wine

Gyzyl Şeraplygyň Üzümçiligi

Author

Jeff Pippenger

Published

December 3, 2025

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We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Öňki makalany şu sowal bilen tamamladyk: “Bu düşünjeler göz öňünde tutulanda, nähili bolýar-da 9/11-de Ýoel kitaby Pentikost güni Petrusyñ kesgitlän habaryna öwrüldi?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Petr Iýiliň Pentikost güni ýerine ýetirilýändigini görkezýärdi; bu bolsa Pentikost döwrüniň soňuny belläp duran bir wagt nokadydyr. Pentikost döwründe başda Mukaddes Ruhuň bir ýüze çykyşy boldy, soňra bolsa ahyrynda Mukaddes Ruhuň has beýik bir ýüze çykyşy boldy. Iman arkaly düşünip, hem Mukaddes Kitabyň, hem-de Pygamberlik Ruhunyň Iýili soňky ýagşyň döwrüne degişlidigini kabul edip, biz Iýil kitabynyň 9/11-de häzirki hakykata öwrülendigini bilip bileris; şeýle hem bu kitabyň her bir böleginiň 9/11-den başlap, ýedi soňky bela çenli we şolary hem öz içine alyp dowam edýän pygamberlik taryhy barada gönüden-göni söz açjakdygyny bileris; Iýil bolsa muny “Rebbiň güni” diýip atlandyrýar.

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

1888-nji ýyl arkaly nusgalanşy ýaly, 9/11-de Laodikeýa ýüzlenmesiniň beýan edilmegi häzirki synag hakykatyna öwrüldi. Işaýa şol bir habary elli sekizinji bapda surnaý ses bilen Hudaýyň halkyna olaryň ýazygyny görkezmek arkaly nusgalaýar. Işaýanyň sesini surnaý ýaly çykaryp başlaýan “güni”, onuň üzüm bagynyň aýdysyny aýdýan şol bir günidir.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

> Şol gün oňa şeýle aýdyň: Gyzyl şeraply üzüm bagy. Men, Reb, ony goraýaryn; ony her pursat suwararyn; oňa zeper ýetmez ýaly, men ony gije-gündiz goraryn. Mende gazap ýokdur; söweşde maňa garşy tikenler bilen çarşaklary kim goýup biler? Men olaryň içinden geçerdim, olary bilelikde ýakardym. Ýa-da goý, ol meniň güýjüme ýapyşsyn, meniň bilen ýaraşyk etsin; hawa, meniň bilen ýaraşyk eder. Ýakupdan gelýänler kök urar; Ysraýyl gülleýär, pyntyk açýar we dünýäniň ýüzüni miwe bilen doldurar. Işaýa 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

Häzirki ruhy “Ysraýyl soňky ýagşyň döwründe gülläp-ösüp, pyntyklap, dünýäniň ýüzüni miwe bilen doldurar”, çünki irki ýagyş ösümligiň pyntyklamagyna we güllemegine sebäp bolýar, soňky ýagyş bolsa miwäni ýetişdirýär. 11-nji sentýabrda Nýu-Ýorkuň binalary ýykylanda, Ylham kitabynyň on sekizinji babyndaky gudratly perişde aşak inip, soňky ýagyş sepip başlady. Şol wagtda Hudaýyň gözegçileri Laodikiýa ýygnagyna surnaý çalmalydy. Hudaýyň halkynyň günälerini aýan edýän Işaýanyň habary şol bir wagtda gyzyl çakyryň üzümçiligi hakdaky aýdymdyr. Ýoýeliň birinji baby hut şol habardyr.

> The word of the Lord that came to Joel the son of Pethuel.

> Pethueliň ogly Ýoele Rebbiň sözi geldi.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Muny diňläň, eý ýaşulular, gulak asyň, eý ýurduň ähli ýaşaýjylary. Şeýle zat siziň günleriňizde, ýa-da hatda atalaryňyzyň günlerinde bolup görüpmidimi? Muny çagalaryňyza gürrüň beriň, çagalaryňyz hem öz çagalaryna, olaryň çagalary bolsa indiki nesle gürrüň bersin.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Palma gurdunyň galdyranyny çekirtge iýdi; çekirtgäniň galdyranyny güýe iýdi; güýäniň galdyranyny bolsa gurçuk iýdi.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

> Eý, serhoşlar, oýanyň-da aglaň; hem-de, ähli şerap içýänler, nala çekiň, täze şerap sebäpli; çünki ol agzyňyzdan kesilip alyndy.

> For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

> Çünki meniň ýurduma bir millet çykdy, ol güýçli we sany-sajagy ýokdur; onuň dişleri ýolbarsyň dişleridir, onuň azy dişleri bolsa beýik ýolbarsyňkydyr. Ol meniň üzümligimi weýran etdi, injir agajymy gabykdan aýyrdy; ony düýbünden ýalaňaç edip taşlady; onuň şahalary agarady. Ýaşlygynyň ýigidi üçin çul guşanan gyz ýaly ýas tut. Rebbiň öýünden galla sadakasy bilen içgi sadakasy kesildi; ruhanylar, Rebbiň hyzmatkärleri, matam tutýarlar. Meýdan weýran boldy, ýer aglaýar; çünki däne zaýa boldy, täze şerap gurady, ýag solýar.

> Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

> Eý, ekinçiler, utanyň; eý, üzüm baglaryna seredýänler, aglaşyň; bugdaý we arpa üçin, çünki meýdanyň hasyly ýok boldy. Üzüm agajy gurady, injir agajy solup gitdi; nar agajy, hurma agajy hem-de alma agajy, hatda meýdandaky ähli agaçlar gurap galdy; çünki adam ogullarynyň arasyndaky şatlyk hem gurap gitdi.

> Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

> Bilaryňyzy guşanyň-da, aglaň, eý ruhanylar; uludan aglaň, eý gurbanlyk sypasynyň hyzmatkärleri; geliň, gijäniň bütin dowamynda jul geýnip ýatyň, eý meniň Hudaýymyň hyzmatkärleri; çünki iýmit sadakasy bilen içgi sadakasy siziň Hudaýyňyzyň öýünden saklanyp galdy. Oraza mukaddes ediň, dabaraly ýygnak yglan ediň, ýaşululary we ýurduň ähli ýaşaýjylaryny Hudaýyňyz Rebbiň öýüne ýygnap, Rebbe ýalbaryň: Wah, şol güne! Çünki Rebbiň güni golaýlap geldi, Gudratygüýçliden gelýän heläkçilik ýaly geler. Iýmit biziň gözümiziň öňünde ýok edilmedimi? Hawa, şatlyk hem şadyýanlyk Hudaýymyzyň öýünden aýrylmady my? Tohumlar öz kesekleriniň astynda çüýredi, ambarlar haraba boldy, bugdaý ammarlary ýykyldy; çünki däne gurady. Mallar nähili iňňeýärler! Gara mallaryň sürüleri aljyraňňylyga düşdi, çünki olaryň öri meýdany ýok; hawa, goýun sürüleri-de heläkçilige sezewar boldy.

> O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

> Ýa Reb, men Saňa zaryp aglaryn; çünki ot çölüň öri meýdanlaryny ýuwutdy, alaw bolsa meýdanyň ähli agaçlaryny ýakdy. Meýdanyň haýwanlary hem Saňa zaryp ýüz tutýarlar; çünki suw derýalary gurady, ot bolsa çölüň öri meýdanlaryny ýuwutdy. Ýowel 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Ýoweliň birinji baby Hudaýyň üzüm bagynyň weýran edilmegine ýüzlenýär. Işaýa “şol güni” soňky ýagşyň başlanýan güni hökmünde kesgitleýär, çünki şol gün ösümlikler güllemäge we pyntyk açmaga başlaýar. Işaýanyň bize Hudaýyň halkynyň “kök urjakdygyny”, “güllejekdigini we pyntyk açjakdygyny” hem-de ýeri “miwe” bilen doldurjakdygyny habar bermegi, üç basgançakdan ybarat ösüşli bir taryhy şekillendirýär. Ösümlik ýerde “kök urýar”. Şonuň üçin “kök urmak” ýer üstünde durmagy aňladýar; bu bolsa aşaky gat ýa-da binýatdyr. “Ýakupdan çykýanlar” “kök urýarlar”, soňra bolsa olar “Ysraýyl” diýlip atlandyrylýar. Laodikýa tejribesinden çykýanlar bolsa soňra Filadelfialylar diýlip atlandyrylýar, emma şol tejribäni saklap galmak, Ýekşenbe kanuny bilen tamamlanýan synag işinde ýeňiş gazanmagy talap edýär.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Ýakubyň (ornuny eýeleýjiniň) we Ysraýylyň (ýeňijiniň) pygamberlik taýdan özara gatnaşygy, 9/11-de esaslara gaýdyp gelmek arkaly “kök urýanlaryň” hut şol ýerde we şol wagtda äht gatnaşyklaryna girýändigini görkezýär. Pygamberlik manysynda atyň üýtgedilmegi, Ybramyň Ybraýyma, Saraýyň Sara, Ýakubyň Ysraýyla öwrülmeginde we beýlekilerde görkezilişi ýaly, ähtiň nyşanydyr. Aýatda 9/11-de köne düýpli hakykatlara gaýdyp gelenler, ýagyş gülleri we pyntyklary öndürip başlanda, äht gatnaşyklaryna girdiler. Ýekşenbe kanuny döwründe bolsa, ýagyş şonda ölçegsiz guýulyp berlerligi sebäpli, bütin dünýä “miwe” bilen dolar.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Işaýa Işaýa bilen, elbetde beýleki ähli pygamberler bilen hem ylalaşmalydyr; ýöne Işaýa surnaý kimin sesini galdyryp, üzüm bagynyň aýdymy bilen baglylykda Laodikialy Ýedinji günüň adventistlerine olaryň günälerini görkezmelidir. Ol aýdym Isanyň üzüm bagy baradaky tymsalynda aýdyldy. Üzüm bagy Onuň haça çüýlenmeginden öň soňky gezek Iýerusalimiň üstüne garap duran mahalynda Ony aglatdy; çünki gadymy Ysraýylyň özleriniň synag möhletiniň soňuna ýetendigini we Hudaýyň äht halky hökmünde ýanyndan geçilip barylýandygyny bilýärdi. Şol bir wagtyň özünde Mesih Hudaýyň üzüm bagyndan laýyk miweleri getirjek bir halk bilen äht baglaşýardy. Başlangyçda Ýeşuwanyň, ahyrda bolsa Isanyň üzüm bagy baradaky hekaýasy bolsun, täze äht halkyna öwrülenler ýüz kyrk dört müňi öňden şekillendirýärdiler.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Mesih Işaýanyň üzümçilik baradaky pygamberligini agzaýar; Uayt uýam hem şeýle edýär.

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

> “Üzümçilik baradaky tymsal diňe ýewreý milletine degişli däldir. Onda biziň üçin hem sapak bar. Bu nesildäki ybadathana Hudaý tarapyndan beýik artykmaçlyklar we bereketler bilen üpjün edildi, we Ol muňa laýyk hasyl garaşýar.” Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Soňky beýanata alyp barýan Ruhuň Pygamberlik şaýatlygyndaky parçany okamak örän öwredijidir.

> “Chapter 23—The Lord’s Vineyard

> “23-nji bap — Rebbiň Üzümçiligi

> “The Jewish Nation

> “Ýahudy Milleti”

> “The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

> “Iki ogluň tymsalyndan soň üzümçilik hakyndaky tymsal geldi. Birinjisinde, Mesih ýewreý mugallymlarynyň öňünde tabynlygyň möhümligini goýupdy. Beýlekisinde bolsa, Ol Ysraýyla berlen bol bereketlere yşarat etdi we şolarda olaryň tabynlygy babatda Hudaýyň talabyny görkezdi. Ol olaryň öňünde Hudaýyň maksadynyň şöhratyny goýdy; şony olar tabynlyk arkaly amala aşyryp bilerdiler. Geljegiň perdesini açyp, Ol Öz maksadyny ýerine ýetirmekde şowsuzlyga uçranlary sebäpli tutuş milletiň Onuň berekedinden mahrum bolýandygyny we öz üstüne heläkçiligi getirýändigini görkezdi.

> “‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

> «Mesihiň aýdyşy ýaly: “Bir öý eýesi bardy; ol üzüm bagyny oturtdy, onuň daş-töweregini gorag bilen gabady, onuň içinde şerap sykylýan çukur gazdy, bir diň gurdy, ony daýhanlara kärendesine berdi-de, uzak bir ýurda gitdi.”»

> “A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

> Bu üzüm bagy barada pygamber Işaýa şeýle beýany berýär: “Indi men Öz söýgülimiň üzüm bagy hakda söýgülim üçin bir aýdym aýdaryn. Meniň söýgülimiň örän hasylly depede bir üzüm bagy bardy; Ol onuň daş-töweregini germäp, içindäki daşlary aýryp taşlady, ony iň saýlama üzüm çybyklary bilen oturtdy, ortasynda bir diň gurdy, içinde-de şerap sykylýan ýer ýasady; Ol onuň üzüm bermegine garaşdy.” Işaýa 5:1, 2.

> “The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

> Daýhan çöl-beýewandan bir bölek ýer saýlap alýar; ony daş-töwereginden gabap, arassalap, bejerip ekip-dikýär we bol hasyla garaşyp, saýlama üzümleri oturdýar. Ýetişdirilmedik, boş-bekiz çöllükden artykmaçlygy bilen tapawutlanýan bu ýer böleginiň, özüne edilen alada we zähmetiň netijelerini görkezmek arkaly, oňa abraý getirmegine garaşýar. Şeýlelikde, Hudaý dünýäniň içinden Mesih tarapyndan tälim-terbiýe berlip, öwrediljek bir halky saýlap aldy. Pygamber şeýle diýýär: “Hökmürowan Rebbiň üzümligi Ysraýyl neslidir, Ýahuda adamlary bolsa Onuň göwnünden turýan nahalydyr.” Işaýa 5:7. Hudaý bu halka uly artykmaçlyklary bagyşlady, Öz bol-elin ýagşylygyndan olary baý görnüşde bereketledi. Ol olaryň miwe bermek arkaly Ony şöhratlandyrmagyna garaşýardy. Olar Onuň şalygynyň ýörelgelerini açyp görkezmelidiler. Olar, ýykylan, erbet dünýäniň ortasynda, Hudaýyň häsiýetini wekil etmeli idiler.

> “As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

> Olar Rebbiň üzümçiligi hökmünde butparaz halklaryňkydan bütinleý tapawutly miwe bermelidiler. Bu butparaz halklar özlerini erbetlik etmäge doly beripdiler. Zorluk, jenaýat, açgözlük, sütem we iň bozuk amallar hiç bir çäklendirmezden edilýärdi. Günä, pese gaçyş we betbagtçylyk şol bozuk agajyň miweleri bolupdy. Muňa aç-açan terslikde, Hudaýyň eken üzüminiň şahasyndaky berilmeli miwe bolmalydy.

> “It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

> Ýewreý halkyna Musanyň üsti bilen aýan edilen görnüşinde Hudaýyň häsiýetini görkezmek artykmaçlygy berlipdi. Musanyň: «Maňa Öz şöhratyňy görkez» diýen dogasyna jogap edip, Reb: «Men ähli ýagşylygymy seniň öňüňden geçirerin» diýip wada berdi. Çykyş 33:18, 19. «Reb onuň öňünden geçip, şeýle jar etdi: Reb, Reb Hudaý, rehimli we lütufkär, gazap etmäge haýal, ýagşylykda we hakykatda bol, müňlerçe adama merhemet saklaýan, ýazygyny, pitne-götermesini we günäsini bagyşlaýan». Çykyş 34:6, 7. Hudaýyň Öz halkyndan isleýän miwesi şudy. Olar öz häsiýetleriniň päkliginde, durmuşlarynyň mukaddesliginde, merhemetlerinde, söýgüli ýagşylygyna we rehimdarlyklarynda «Rebbiň kanunynyň kämildigini, jany öwürýändigini» görkezmelidiler. Zebur 19:7.

> “Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

> Ýewreý halkynyň üsti bilen Hudaýyň niýeti ähli halklara baý bereketleri ýetirmekdi. Ysraýylyň üsti bilen Onuň nurunyň bütin dünýä ýaýramagy üçin ýol taýýarlanylmalydy. Dünýäniň milletleri, azgyn amallara eýermek arkaly, Hudaý baradaky bilimi ýitiripdiler. Şeýle-de bolsa, Hudaý Öz merhemeti bilen olary barlykdan ýok edip taşlamady. Olara Öz ybadathanasy arkaly Özi bilen tanyşmak üçin mümkinçilik bermegi niýet etdi. Ol Öz halkynyň üsti bilen aýan edilen ýörelgeleriň adamda Hudaýyň ahlak keşbini dikeltmegiň serişdesi bolmagyny belledi.

> “It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

> “Hudanyň Ybraýymy butparaz garyndaşlarynyň arasyndan çagyryp, oňa Kengan ýurdynda ýaşamagy buýurmagy hut şu maksady amala aşyrmak üçindi. Ol: ‘Men senden uly bir halk dörederin, saňa ak pata bererin, adyňy beýgeldirin; sen-de bereket bolarsyň’ diýdi.” Gelip çykyş 12:2.

> “The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

> Ybraýymyň nesilleri, Ýakup we onuň soý-nesli, şol beýik we erbet milletiň ortasynda Hudaýyň Patyşalygynyň ýörelgelerini aýan etsinler diýip, Müsüre getirildi. Ýusubyň dogruçyllygy hem-de tutuş Müsür halkynyň janyny aman saklamakdaky onuň ajaýyp işi Mesihiň durmuşynyň beýanydy. Musa we başga-da köpler Hudaý üçin şaýat boldular.

> “In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

> “Reb Isragyly Müsürden çykaran wagtynda, Reb ýene-de Öz güýjüni we Öz merhemetini aýan etdi. Olary gulçulykdan azat edişindäki ajaýyp işleri we çölde eden ýolagçylyklarynda olar bilen bolan gatnaşygy diňe olaryň peýdasy üçin däldi. Bular töwerekdäki milletler üçin görelde sapagy bolmalydy. Reb Özüni ähli ynsan häkimiýetinden we beýikliginden ýokary bolan Hudaý hökmünde aýan etdi. Öz halkynyň hatyrasyna eden alamatlary we gudratlary Onuň tebigatyň hem-de tebigata ybadat edýänleriň iň beýikleriniň üstündäki güýjüni görkezdi. Hudaý buýsançly Müsür ýurdunyň içinden, soňky günlerde ýer ýüzüniň içinden geçişi ýaly, geçdi. Uly MEN fire with tempest, earthquake and death arkaly Öz halkyny halas etdi. Olary gulçulyk ýurdunyndan çykardy. Olary ‘ýangynly ýylanlar, içýanlar we guraklyk bolan beýik hem elhenç çölüň’ içinden geçirdi.” Kanun Taglymaty 8:15. “Olara ‘çakmak daşyndan suwy çykardy’ we olary ‘asmanyň dänesi’ bilen iýmitlendirdi.” Zebur 78:24. “Çünki,” diýip, Musa aýtdy, “Rebbiň paýy Öz halkydyr; Ýakup Onuň mirasynyň püşkidir. Ol ony çöl ýurdunda, harlap uwlaýan biwagt çölde tapdy; Ony daş-töwereginden gurşap aldy, Oňa öwretdi, Ony gözleriniň göreji ýaly gorady. Bürgüt höwürtgesini oýaryşy ýaly, çagalarynyň üstünde ganat kakyp uçuşy ýaly, ganatlaryny ýazyp, olary alşy ýaly, olary öz ganatlarynyň üstünde göterişi ýaly: şonuň ýaly Reb ýalňyz Özi ony alyp gitdi, onuň bilen hiç bir ýat hudaý ýokdy.” Kanun Taglymaty 32:9–12. Şeýlelik bilen, Olary Özüne getirdi, olar Gudratygüýçliniň kölegesiniň astynda ýaşasynlar diýip.

> “Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

> Mesih Ysraýyl ogullarynyň çöldäki sergezdanlyklarynda olaryň Ýolbaşçysy boldy. Gündiz bulut sütünine, gije bolsa ot sütünine bürenip, Ol olary alyp bardy we ýol görkezdi. Ol olary çölüň howplaryndan gorady, olary wada edilen ýurda getirdi, hem-de Hudaýy ykrar etmeýän ähli milletleriň gözüniň öňünde Ysraýyly Öz saýlap alan mülki, Rebbiň üzümçiligi hökmünde berkarar etdi.

> “To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

> “Hudanyň ylhamlary bu halka ynanylyp tabşyryldy. Olar Onuň kanunynyň buýruklary — hakykatyň, adalatyň we päkligiň baky prinsipleri bilen gurşalyp goralýardylar. Bu prinsiplerlere boýun bolmak olaryň goragy bolmalydy, çünki ol olary günäli amallar arkaly özlerini heläk etmekden halas ederdi. Üzümçilikdäki minara ýaly, Hudaý ýurtlaryň arasynda Öz mukaddes ybadathanasyny ýerleşdirdi.

> “Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

> Mesih olaryň Mugallymydy. Çölde olar bilen bolşy ýaly, Ol henizem olaryň mugallymy we ýolbeledisi bolmalydy. Çadyrda we ybadathanada Onuň şöhraty merhemet tagtynyň üstündäki mukaddes şekinada mesgen tutýardy. Ol olaryň hatyrasyna Öz söýgüsiniň we sabrynyň baýlygyny yzygiderli aýan edýärdi.

> “God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

> Hudaý Öz halky bolan Ysraýyly öwgi we şöhrat etmek isledi. Olara ruhy taýdan her bir artykmaçlyk berildi. Hudaý olardan Öz wekilleri etjek häsiýetiň kemala gelmegi üçin amatly bolan hiç zady gaýgyrmady.

> “Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

> Olaryň Hudaýyň kanunyna boýun bolmagy olary dünýä halklarynyň öňünde abadançylygyň gudraty ederdi. Olara her dürli ussat işde paýhas hem başarnyk berip bilýän Şol, olaryň Mugallymy bolmagyny dowam etdirerdi hem-de Öz kanunlaryna boýun bolmak arkaly olary beýgeldip, mertebelendirerdi. Eger boýun bolsadylar, beýleki halklary ejir çekdiren kesellerden goralar hem-de akyl-kuwwatynyň güýçlüliligi bilen bereketlenerdiler. Hudaýyň şöhraty, Onuň beýikligi we gudraty olaryň ähli abadançylygynda aýan edilmelidi. Olar ruhanylaryň we begleriň şalygy bolmalydylar. Hudaý olara ýerdäki iň beýik millete öwrülmek üçin ähli mümkinçilikleri berdi.

> “In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

> “Mesih Musa arkaly iň anyk görnüşde olaryň öňünde Hudaýyň maksadyny goýupdy hem-de olaryň rowaçlygynyň şertlerini aýdyň edipdi. Ol şeýle diýdi: ‘Sen Öz Hudaýyň Rebbi üçin mukaddes halksyň’; ‘ýer ýüzündäki ähli halklardan ýokary bolup, Öz Hudaýyň Rebbi seni Özüne mahsus halk bolmak üçin saýlady…. Şonuň üçin bilgin, Öz Hudaýyň Rebbi, Ol Hudaýdyr, wepaly Hudaýdyr; Ony söýýänler we Onuň buýruklaryny berjaý edýänler bilen müň nesle çenli ähtini we rehim-şepagatyny saklaýandyr…. Şonuň üçin meniň şu gün saňa buýurýan buýruklarymy, düzgünlerimi we hökmlerimi olary berjaý etmek üçin berjaý etmelisiň. Şol sebäpli şeýle bolar: eger siz bu hökümlere gulak assaňyz, olary saklap ýerine ýetirseňiz, onda Öz Hudaýyň Rebbi ata-babalaryňyza ant içen ähtini we rehim-şepagatyny seniň üçin saklar; Ol seni söýer, saňa bereket berer we köpelder; Ol seniň göwre miwäňe-de, ýeriň miwäňe-de, dänäňe, şerabyňa we ýagyňa, iri şahly mallaryň köpelmegine we goýun sürüleriňe-de, ata-babalaryňa saňa bermäge ant içen ýurdunda bereket berer. Sen ähli halklardan artykmaç bereketli bolarsyň…. Reb senden ähli keselleri aýrar, bilýän Müsüriň ýaman keselleriniň hiç birini saňa getirmez.’ Kanun taglymaty 7:6, 9, 11–15.”

> “If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

> Eger olar Onuň buýruklaryny berjaý etseler, Hudaý olara bugdaýyň iň gowusyny bermäge, hem-de gaýadan bal çykaryp getirmäge wada berdi. Olary uzak ömür bilen kanagatlandyrar we Olara Öz gutulyşyny görkezer.

> “Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

> Hudaýa boýun egmezlik arkaly Adam bilen How eneden mahrum boldular, günä sebäpli bolsa bütin ýer ýüzüne nälet düşdi. Emma Hudaýyň halky Onuň görkezmesini ýerine ýetirse, olaryň ýurdy gaýtadan hasyllylyga we gözellige dikeldilerdi. Hudaýyň Özi olara topragy bejermek babatda görkezmeler berdi, we olar onuň dikeldilmeginde Onuň bilen hyzmatdaşlyk etmelidilerdi. Şeýlelikde, Hudaýyň dolandyryşy astynda bolan bütin ýurt ruhy hakykatyň göreldeli sapagyna öwrülerdi. Onuň tebigy kanunlaryna boýun bolnanda ýer öz hazynalaryny öndürşi ýaly, Onuň ahlak kanunyna-da boýun bolmak arkaly halkyň ýürekleri Onuň häsiýetiniň sypatlaryny şöhlelendirmelidi. Hatda butparazlar hem diri Hudaýa hyzmat edýän we Oňa ybadat edýänleriň artykmaçlygyny ykrar ederdi.

> “‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

> “‘Ine, serediň,’ diýip, Musa aýtdy, ‘men size düzgünleri we höküm-nyzamy Reb Hudaýymyň maňa buýruşy ýaly öwretdim; sizem olary eýelemäge barýan ýurduňyzda şeýdip ýerine ýetirersiňiz. Şeýlelikde, olary berk saklaň we ýerine ýetiriň; çünki bu ähli bu düzgünleri eşidip: Hakykatdan-da, bu beýik millet parasatly we düşünjeli halk eken, diýip aýtjak milletleriň gözüniň alnynda siziň paýhasyňyz we düşünjäňiz şudur. Çünki haýsy şeýle beýik millet bar, öz Hudaýy biziň Ony çagyrýan ähli işlerimizde Rebbimiz Hudaý ýaly özlerine şeýle ýakyn bolsun? Ýa-da meniň şu gün siziň öňüňizde goýýan bu ähli Kanunym ýaly şeýle adalatly düzgünleri we hökümleri bolan haýsy şeýle beýik millet bar?’ Kanuny gaýtalamak 4:5–8.”

> “The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

> Ysraýyl ogullary Hudaýyň özlerine bellän ähli ýerini eýelemelidiler. Hakyky Hudaýa sežde etmegi we Oňa gulluk etmegi ret eden şol milletler ýerlerinden mahrum edilmelidiler. Emma Hudaýyň maksady Öz häsiýetini Ysraýylyň üsti bilen açyp görkezmek arkaly adamlary Özüne çekmekdi. Hoş Habaryň çakylygy bütin dünýä berilmelidi. Gurbanlyk gullugynyň öwredişi arkaly Mesih milletleriň öňünde beýgeldilmelidi, we Oňa nazar saljaklaryň hemmesi ýaşamalydy. Kenganly Rahap we mowaply Rut ýaly, butparazlykdan ýüz öwrüp, hakyky Hudaýa sežde etmäge geçenleriň hemmesi Onuň saýlanan halky bilen birleşmelidiler. Ysraýylyň sany artdygyça, olaryň çäkleri giňeldilmelidi, ahyrynda olaryň patyşalygy bütin dünýäni gurşap almalydy.

> “God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

> Hudaý ähli halklary Öz rehimdar höküminiň astyna getirmegi isledi. Ol ýeriň şatlyk we parahatçylyk bilen dolmagyny isledi. Ol adamy bagt üçin ýaratdy, we ynsan ýüreklerini asmanyň parahatçylygy bilen doldurmagy küýseýär. Ol aşakdaky maşgalalaryň ýokardaky beýik maşgalanyň nyşany bolmagyny isleýär.

> “But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

> “Emma Ysraýyl Hudaýyň niýetini ýerine ýetirmedi. Reb şeýle diýdi: ‘Men seni saýlama üzüm agajy edip, bütinleý sap tohumdan oturdypdym; onda nädip Sen Meniň üçin ýat üzümiň bozulan şahasy bolup çykdyň?’ Ýermeýa 2:21. ‘Ysraýyl boş üzüm agajydyr, ol miwesini özi üçin berýär.’ Hoşeýa 10:1. ‘Indi bolsa, eý, Iýerusalimiň ýaşaýjylary we Ýahudanyň adamlary, sizden haýyş edýärin, Men bilen Meniň üzüm bagymyň arasynda höküm ediň. Meniň üzüm bagym üçin edip boljak, Meniň onda etmedik ýene näme bardy? Näme üçin Men onuň üzüm bermegine garaşanymda, ol ýabany üzüm getirdi? Indi geliň, Men size üzüm bagyma näme etjekdigimi aýdaryn: onuň haýatyny aýraryn, ol iýlip gutarylar; onuň diwaryny ýykaryn, ol aýak astyna salnar; Men ony haraba öwürerin; ol ne çapylar, ne-de bejerilip gazylar; emma onda tikenler we ýylgynlar öser; Men bulutlara hem onuň üstüne ýagyş ýagdyrmazlygy buýuraryn. Çünki … Ol adalata garaşdy, emma ine, sütem; dogrulyga garaşdy, emma ine, nalanyň sesi.’ Işaýa 5:3–7.”

> “The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

> «Reb Musa arkaly Reb Öz halkynyň öňünde wepasyzlygyň netijesini goýupdy. Onuň ähtini saklamakdan ýüz dönderip, olar özlerini Hudaýyň ýaşaýşyndan üzerdiler, we Onuň berekedi olaryň üstüne gelip bilmezdi. “Seresap bol,” diýip Musa aýtdy, “şu gün saňa buýurýan Onuň tabşyryklaryny, hökümlerini we kanunlaryny berjaý etmezlik bilen, Hudaýyň Rebbiňi unutma; bolmasa, iýip doýanyňda, gözel jaýlary gurup olarda ýaşanyňda; mal-garalaryň we dowarlaryň köpelende, kümüşüň bilen altynyň artanda, hem-de bar zadyň köpelende; onda ýüregiň ýokaryk galkar, we sen Hudaýyň Rebbiňi unudarsyň…. Şeýle hem ýüregiňde: Meniň baýlygy öz güýjüm we elimiň gudraty gazandy diýersiň…. Eger sen hakykatdan hem Hudaýyň Rebbiňi unudyp, başga hudaýlaryň yzyna düşüp, olara gulluk edip, olara sežde etseň, bu gün men size garşy şaýatlyk edýärin: siz gürrüňsiz heläk bolarsyňyz. Rebbiň siziň öňüňizde ýok edýän milletleri nähili heläk eden bolsa, siz hem şonuň ýaly heläk bolarsyňyz; çünki siz Hudaýyň Rebbiňiziň sesine gulak asmadyňyz.” Kanun taglymaty 8:11–14, 17, 19, 20.

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Duýduryşa ýehudy halky gulak asmady. Olar Hudaýy unutdylar we Onuň wekilleri hökmünde özleriniň beýik artykmaçlygyny gözden düşürdiler. Alan bereketleri dünýä üçin bereket getirmedi. Olaryň ähli artykmaçlyklary öz şöhratlanmalary üçin peýdalanyldy. Olar Hudaýdan Özünden talap edilen gullugy ogurladylar, hem-de öz ýakyn adamlaryndan dini ýolbeletligi we mukaddes göreldäni ogurladylar. Suw joşmasyndan öňki dünýäniň ýaşaýjylary ýaly, olar özleriniň erbet ýürekleriniň her bir hyýalynyň yzyna düşdüler. Şeýlelikde olar mukaddes zatlary masgaraçylyga öwürdiler, şeýle diýdiler: “Rebbiň ybadathanasy, Rebbiň ybadathanasy, şulardyr” (Ýeremiýa 7:4), şol bir wagtyň özünde bolsa Hudaýyň häsiýetini nädogry görkezýärdiler, Onuň adyny bihaýalyk edýärdiler we Onuň mukaddes ýerini hapalaýardylar.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

> Rebbiň üzümçiligine gözegçilik etmek üçin bellenen bagbanlar özlerine ynanylan amanada wepaly bolmadylar. Ruhanylar we mugallymlar halka wepaly öwredijiler däldiler. Olar Hudaýyň ýagşylygyny we rehim-şepagatyny, şeýle hem Onuň olaryň söýgüsine we gullugyna bolan hakyny halkyň öňünde saklamadylar. Bu bagbanlar öz şöhratlaryny gözlediler. Olar üzümçiligiň miwelerini özlerine almak islediler. Olaryň esasy aladasy ünsi we tagzymy özlerine çekmekdi.

> “The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

> Ysraýyldaky bu ýolbaşçylaryň günäsi adaty günäkäriň günäsi ýaly däldi. Bu adamlar Hudaýyň öňünde iň dabara bilen baglanyşykly borçnamanyň astynda durýardylar. Olar “Reb şeýle diýýär” diýip öwretmegi we berk boýun egmegi özleriniň amaly durmuşynda durmuşa geçirmegi wada beripdiler. Munuň ýerine olar Mukaddes Ýazgylary ýoýýardylar. Olar adamlaryň üstüne agyr ýüklere salýardylar, durmuşyň her ädimine çenli ýetýän däp-dessurlary mejbury edýärdiler. Halk yzygiderli biynjalyklykda ýaşaýardy, çünki olar ruhany mugallymlaryň goýup giden talaplaryny ýerine ýetirip bilmeýärdiler. Adam tarapyndan ýasalan buýruklary berjaý etmegiň mümkin däldigini görensoňlar, Hudaýyň buýruklaryna bolan garaýyşlarynda biparh boldular.

> “The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

> Reb Öz halkyna Üzüm bagynyň eýesiniň Özüdigini we olaryň ähli emläginiň Özüniň bähbidi üçin ulanylsyn diýip, ynanç bilen özlerine tabşyrylandygyny öwredipdi. Emma ruhanylar we mugallymlar mukaddes wezipesiniň işini, edil Hudaýa degişli emläk bilen iş salyşýan ýaly ýerine ýetirmediler. Olar Onuň işiniň öňe gitmegi üçin özlerine ynanylyp tabşyrylan serişdeleri we mümkinçilikleri yzygiderli Onuň elinden talap alýardylar. Olaryň nebisjeňligi we açgözlügi sebäpli, hatda butparazlaryň arasynda-da ýigrenje sezewar boldular. Şeýlelik bilen, başga milletler dünýäsi Hudaýyň häsiýetini we Onuň şalygynyň kanunlaryny nädogry düşündirmäge mümkinçilik tapdy.

> “With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

> Ata ýüregi bilen, Hudaý Öz halkyna sabyr etdi. Olara beren rehim-şepagatlary hem-de yzyna çeken rehim-şepagatlary arkaly ýalbardy. Ol olaryň günälerini sabyr bilen öz öňlerine goýdy hem-de olaryň ony boýun almagyna çydamlylyk bilen garaşdy. Hudaýyň bagbanlardan bolan hak-talabyny öňe sürmek üçin pygamberler we ilçiler iberildi; emma olar hoş garşy alynmagyň ýerine duşman ýaly garşylanyldy. Bagbanlar olary yzarladylar we öldürdiler. Hudaý ýene-de başga ilçileri iberdi, ýöne olar hem ilkinjiler ýaly edil şol bir çemeleşmä sezewar boldular, diňe bagbanlar has-da berk karar bilen ýigrenç görkezdi.

> “As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

> Iň soňky serişde hökmünde, Hudaý Öz Ogluny iberip: «Olar Meniň Ogluma hormat goýarlar» diýdi. Emma olaryň garşylygy olary öç alyjy etdi, we olar öz aralarynda: «Bu mirasdüşer; geliň, Ony öldüreliň-de, Onuň mirasyna eýelik edeliň» diýdiler. Şonda biz üzüm bagyndan lezzet alyp galarys we miwesi bilen isleýşimiz ýaly ederis.

> “The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

> Ýahudy ýolbaşçylary Hudaýy söýmediler; şonuň üçin olar özlerini Ondan aýyrdylar we adalatly bir ylalaşyga gönükdirilen ähli çagyryşlaryny ret etdiler. Hudaýyň Söýgülisi bolan Mesih üzümçiligiň Eýesiniň hak-talaplaryny öňe sürmek üçin geldi; emma daýhanlar Ony aç-açan äsgermezçilik bilen garşy alyp: «Bu adamyň üstümizden höküm sürmegini islemeýäris» diýdiler. Olar Mesihiň häsiýet gözelligini görüp gabanýardylar. Onuň öwretmek usuly olaryňkydan has-da ýokardady, şonuň üçin olar Onuň üstünligini howatyr bilen garşyladylar. Ol olar bilen jedelleşip, ikiýüzlüliklerini paş etdi we tutýan ýolunyň gürrüňsiz netijelerini görkezdi. Bu olary delilige çenli gazaplandyrdy. Olar dymdyryp bilmeýän ýazgarmalarynyň astynda ezýet çekdiler. Mesihiň yzygiderli öňlerine goýýan beýik dogrulyk ölçegini olar ýigrenýärdiler. Onuň taglymatynyň özlerini, olaryň nebisjeňliginiň üsti açyljak bir ýagdaýa getirýändigini gördüler we Ony öldürmegi ýüreklerine düwdüler. Olar Onuň dogruçyllyk we takwalyk nusgasyny, şeýle hem Onuň eden ähli işlerinde aýan bolan belent ruhylygyny ýigrenýärdiler. Onuň tutuş ömri olaryň nebisjeňligine garşy ýazgarmady we soňky synag gelende — ebedi ýaşaýşa eltýän boýun egmek bilen ebedi ölüme eltýän boýun egmezligiň arasyndaky synag gelende — olar Ysraýylyň Mukaddesini ret etdiler. Olardan Mesih bilen Barabbasynyň arasynda saýlamak soralanda, olar: «Bize Barabbany goýber!» diýip gygyryşdylar. Luka 23:18. Pilatus: «Onda Isany näme edeýin?» diýip soranda, olar gazap bilen: «Goý, haça çüýlensin» diýip gygyryşdylar. Matta 27:22. «Patyşaňyzy haça çüýleýinmi?» diýip Pilatus sorady, we ruhanylardan hem ýolbaşçylardan şeýle jogap geldi: «Sezardan başga patyşamyz ýok.» Ýahýa 19:15. Pilatus: «Men bu dogry adamyň ganyndan päkdirin» diýip, ellerini ýuwanda, ruhanylar nadan mähelle bilen bilelikde joşgunly beýan edip: «Onuň gany biziň üstümizde we çagalarymyzyň üstünde bolsun» diýdiler. Matta 27:24, 25.

> “Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

> Şeýlelik bilen, ýewreý ýolbaşçylary öz saýlawlaryny etdiler. Olaryň çykaran karary tagtda oturanyň elindäki, Ýahýanyň gören kitabynda — hiç bir adamyň açyp bilmedik şol kitabynda — ýazga geçirildi. Bu karar, ähli öç alyjy zalymlygy bilen, bu kitaby Ýehuda taýpasynyň Şiri açan gün olaryň öňünde peýda bolar.

> “The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

> Ýahudy halky özüniň asmanyň söýgüli halkydygy we hemişe Hudaýyň ýygnagy hökmünde beýgeldilmelidigi baradaky pikiri eziz tutýardy. Olar özleriniň Ybraýymyň çagalarydygyny jar edýärdiler, we olaryň rowaçlygynyň binýady olara şeýle berk bolup görünýärdi welin, öz hukuklaryndan mahrum etmek üçin ýere-de, asmana-da garşy durýardylar. Emma wepasyz durmuşlary bilen olar asmanyň hökümine we Hudaýdan aýrylyşa taýýarlyk görýärdiler.

> “In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

> “Üzümçiligiň tymsalynda Mesih ruhanylaryň öňünde olaryň betnebisliginiň iň ýokary işini şekillendirenden soň, olara şeýle soragy berdi: ‘Şeýlelik bilen, üzümçiligiň eýesi gelende, şol daýhanlara näme eder?’ Ruhanylar bu hekaýany çuň gyzyklanma bilen yzarlapdylar, we meseläniň özleri bilen bolan baglanyşygyny oýlanman, halka goşulyp şeýle jogap berdiler: ‘Ol şol zalym adamlary elhenç heläk eder-de, Öz üzümçiligini başga daýhanlara tabşyrar; olar bolsa miwelerini öz möwsümlerinde Oňa bererler.’”

> “Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

> Özleri-de duýman, olar özleriniň höküm edilen heläkçiligini yglan edipdiler. Isa olara seretdi, Onuň synlap geçýän nazarynyň astynda olar ýürekleriniň syrlaryny Onuň okaýandygyny bildiler. Onuň hudaýlygy olaryň öňünde aç-açan güýç bilen şöhle saçdy. Olar bagbanlarda özleriniň keşbini gördüler we özlerinden bihabar halda: “Hudaý saklasyn!” diýip gygyrdylar.

> “Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

> Mesih çuňňur dabaralylyk hem gynanç bilen şeýle sorady: “Siz Mukaddes Ýazgylarda hiç wagt okamaýarsyňyzmy: ‘Gurluşykçylar tarapyndan ret edilen daş şol bir burçuň baş daşy boldy; bu Rebbiň işidir, ol biziň gözlerimizde ajaýypdyr’? Şonuň üçin size diýýärin: Hudaýyň Patyşalygy sizden alnyp, onuň miwesini getirýän bir halka berler. Kim bu daşa ýykylsa, ol döwüler; emma bu daş kimiň üstüne gaçsa, ony un-ufak eder.”

> “Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

> Eger halk Ony kabul eden bolsady, Mesih ýahudy milletiniň heläkçiliginiň öňüni alardy. Emma gabanç we göriplik olary ýumşamaz etdi. Olar Nazaretli Isany Mesih hökmünde kabul etmejekdiklerini kesgit etdiler. Olar dünýäniň Nuryndan ýüz öwürdiler, şondan beýläk olaryň durmuşlaryny ýary gijäniň garaňkylygy kimin garaňkylyk gurşap aldy. Öňden aýdylyp berlen heläkçilik ýahudy milletiniň başyna indi. Olaryň özleriniň gazaply höwesleri, gözegçiliksiz goýberilip, olaryň heläk bolmagyna sebäp boldy. Olar kör gaharynda biri-birini ýok etdiler. Olaryň pitneçi, boýun egmez tekepbirligi özlerine rim basybalyjylarynyň gazabyny getirdi. Iýerusalim weýran edildi, ybadathana haraba öwrüldi, onuň ýerleşen ýeri bolsa ekin meýdany kimin sürüldi. Ýahudanyň perzentleri ölümiň iň elhenç görnüşleri bilen heläk boldular. Millionlar butparaz ýurtlarda gul bolup hyzmat etmek üçin satyldy.

> “As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

> Ýewreýler halk hökmünde Hudaýyň maksadyny berjaý etmekde şowsuzlyga uçradylar, şonuň üçin üzümçilik olardan alnyp goýuldy. Olar tarapyndan hyýanatçylyk bilen ulanylan artykmaçlyklar we olaryň äsgermezlik eden işi başgalara ynanyldy.

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

> “Üzümçilik hakyndaky tymsal diňe ýewreý milletine degişli däldir. Onda biziň üçin-de bir sapak bar. Bu nesildäki ýygnak Hudaý tarapyndan beýik artykmaçlyklar we bereketler bilen üpjün edildi, we Ol şoňa laýyk netijelere garaşýar.” Christ’s Object Lessons. 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Ýoel kitaby dünýäniň ahyryndaky giç ýagşyň taryhyny aýdyň görkezýär. Giç ýagyş Ylhamyň on dördünji babyndaky üçünji perişdäniň Hudaýyň iň soňky duýduryş habarydyr. Giç ýagyş üçünji perişdäniň habaryny aňladýandygyna garamazdan, ol şeýle hem Zekerýanyň altyn ýagy, irki we giç ýagyşlar, gurbanlyk odundan çykýan ot we beýleki şekillendirişler arkaly alamatlandyrylyşy ýaly, Ylahylyk bilen ynsanlygyň arasyndaky aragatnaşyk işini hem aňladýar. Giç ýagyş diňe bir habar, hem-de Hudaý bilen adamyň arasyndaky aragatnaşyk işi bolman, eýsem ol Hudaýyň Sözüniň içinde berkidilen Mukaddes Kitaby öwrenmegiň ýeke-täk mukaddesleşdirilen “metodologiýasydyr”. Şol metodologiýa Işaýa pygamberiň ýigrimi sekizinji babynda duş gelýän “çyzyk üstüne çyzyk” ýörelgesidir.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Gadymy hem-de häzirki Ysraýylyň başlangyjynda Hudaý, “ýer eýesi”, Ysraýyly “çölden” çykardy. Müsüriň dört ýüz otuz ýyllyk ýesirligimi bolsun ýa-da 538-nji ýyldan 1798-nji ýyla çenli dowam eden Garaňky Asyrlaryň ýesirligimi bolsun, Ysraýyl “çölden” çykaryldy; çünki “çöl” gulçulygyň we ýesirligiň nyşanydyr. Gadymy hakykatdaky Ysraýyl bolsun ýa-da häzirki ruhy Ysraýyl bolsun, Hudaý olary çöl ýesirliginden halas edip, olary “Özüniň saýlanan mülki, Rebbiň üzümlügi” hökmünde “berkidendirdi”; olar “Hudaýyň vahýlary” bilen ynanylan, ruhanylar we begler bolmaga çagyrylan adamlardy. Gadymy Ysraýyl üçin “vahýlar” Kanun bolsa, häzirki Ysraýyl üçin olar hem Kanun, hem-de pygamberliklerdir.

> “God has called His church in this day, 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 them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries 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. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Hudaý Öz ýygnagyny bu döwürde, gadymy Ysraýyly çagyrşy ýaly, ýerde ýagtylyk bolup durmaga çagyrdy. Hakykatyň kuwwatly kesgisi bilen, birinji, ikinji we üçünji perişdeleriň habarlary arkaly, Ol olary Özüne mukaddes ýakynlyga getirmek üçin, ybadathanalardan we dünýäden aýry goýdy. Ol olary Öz kanunynyň ynanylan sakçylary etdi hem-de bu zamana degişli pygamberlikleriň beýik hakykatlaryny olaryň ygtyýaryna tabşyrdy. Gadymy Ysraýyla ynanylyp tabşyrylan mukaddes ylahy sözler ýaly, bular hem dünýä ýetirilmelidigi üçin mukaddes amanatdyr. Ylham 14-däki üç perişde Hudaýyň habarlarynyň ýagtylygyny kabul edýän we ýeriň bütin uzaboýuna hem inine duýduryşy jar etmek üçin Onuň wekilleri hökmünde öňe çykýan halky aňladýar.” Testimonies, 5-nji tom, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Häzirki Ysraýyl Mukaddes Ruhuň güýji astynda öz şahsy tejribesinde Mesihiň häsiýetini ýüze çykarmak bilen birlikde, giçki ýagşyň güýji astynda üçünji perişdäniň güýçli çagyryşyny yglan etmäge bellenipdi. Üçünji perişdäniň güýçli çagyryşy giçki ýagşyň dökülip berilmegi wagtynda amala aşýar; şol döwürde bolsa Wawilonyň şerabyna serhoş bolan adamlar topary tarapyndan parahatçylyk we howpsuzlyk hakdaky ýalan giçki ýagyş habary öňe sürülýär. Bular Işaýanyň Efraýymyň serhoşlarydyr we agyzlaryndan täze şerap kesilip alnan Ýoweliň şerap içijileridir. Hakyky giçki ýagyş habaryny kabul edýänler, asman nygmaty üçin Wawilon naharyny ret eden Danyýel, Mişaýyl, Hanaňa we Azarýa arkaly şekillendirilýär. Bular Musanyň we Guzynyň aýdymyny, şeýle hem üzümligiň aýdymyny aýdýan ýüz kyrk dört müňdür; çünki üzümlik baradaky tymsal gadymy Ysraýylyň äht gatnaşyklarynyň başlangyjynda Musanyň taryhynda ýerine ýetdi, soňra bolsa gadymy Ysraýylyň äht gatnaşyklarynyň ahyrynda Guzynyň taryhynda ýene bir gezek ýerine ýetdi.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Üzümçilik baradaky aýdym, täze äht halky Rebbe durmuşa çykarylyp duran mahaly öňki äht halkynyň gapdal geçilip goýulmagy bilen jemlenýär. Reb kyrk ýyllyk çölde azaşma döwründe ölenleriň ýanyndan geçip, hut şol bir wagtda öljek bolanlardan aýrylyşyp durka, Ýeşuwa bilen äht baglaşdy. Reb gadymy Ysraýyl bilen aýrylyşyp duran hut şol bir wagtda hristian ýygnagyny özüniň nikasyna alýardy. Alfa, ýagny başlangyç taryhy Musa bilen, omega bolsa Guzynyň üsti bilen şekillendirilýär. Olaryň ikisiniň hem görkezýän taryhy üzümçilik baradaky tymsalyň taryhydyr; şonuň üçin Işaýanyň üzümçilik aýdymy, Ylhamçy Ýahýanyň Musa we Guzynyň aýdymy bolýar.

We will continue these thoughts in the next article.

Bu pikirleri indiki makalada dowam etdireris.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Bular Sister Waýtyň sözleri däl, eýsem Rebbiň sözleridir, Onuň ilçisi bolsa olary size ýetirmegim üçin maňa berdi. Hudaý sizi mundan beýläk Oňa garşy ugurda iş etmezlige çagyrýar. Özlerini mesihçi diýip yglan edýän, emma Şeýtanyň häsiýetlerini ýüze çykarýan, ruhda, sözde we amalda hakykatyň öňe gitmegine garşy durýan we gürrüňsiz Şeýtanyň özlerini alyp barýan ýolundan ýöreýän adamlar barada köp görkezme berildi. Ýürekleriniň gatlygynda olar özlerine asla degişli bolmadyk we amala aşyrmaly hem däl bolan ygtyýary eýelediler. Beýik Mugallym şeýle diýýär: ‘Men agdararyn, agdararyn, agdararyn.’ Adamlar Battle Creekde: ‘Rebbiň ybadathanasy, Rebbiň ybadathanasy bizdiris’ diýýärler, emma olar adaty ody ulanýarlar. Olaryň ýürekleri Hudaýyň merhemeti bilen ýumşadylmadyk we boýun egdirilmedikdir.” Manuscript Releases, 13-nji tom, 222.

> “The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

> Hudaýyň sabyr-takatynyň bir maksady bar, emma siz ony puja çykarýarsyňyz. Ol bir ýagdaýyň gelip ýetmegine ýol berýär; siz bolsa onuň soň-soňlar öňüni alnar diýip örän isleýärsiňiz, emma şonda gaty giç bolar. Hudaý Eliýa zalym hem mekir Hazaeli Siriýa patyşasy edip ýaglamagy buýurdy, şeýlelikde ol butparaz Ysraýyla gamçy bolsun. Kim bilýär, Hudaý sizi söýýän aldawlaryňyza tabşyraýmazmy? Kim bilýär, wepaly, berk hem hakykatçy wagyzçylar parahatlyk Hoş Habaryny biziň nankör ýygnaklarymyza hödürleýän iň soňkulary bolmazmy? Şeýle hem bolup biler: weýran edijiler eýýäm Şeýtanyň eliniň astynda taýýarlanýandyrlar we diňe ýene birnäçe baýdak göterijiniň gitmegine garaşyp, olaryň ornuny eýelemek üçin, ýalan pygamberiň sesi bilen: “Parahatlyk, parahatlyk”, diýip gygyryp başlaýandyrlar, emma Reb parahatlyk hakda söz aýdan däldir. Men seýrek aglaýaryn, ýöne häzir gözlerimi ýaş örtýär; ýazyp otyrkak, ýaş damjalary kagyzyma damýar. Şeýle bolup biler welin, tiz wagtda biziň aramyzda ähli pygamberlikler gutarar, halky oýaran ses hem olaryň ten islegli ukusyny indi mundan beýläk bozmaz.

> “When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

> «Hudaý ýer ýüzünde Öz geň işini amala aşyranda, mukaddes eller sandygyny indi götermedikde, betbagtçylyk halkyň üstüne iner. Eý, kaş sen, hut şu seniň bu günüňde, seniň parahatçylygyň bilen bagly bolan zatlary bilen bolsadyň! Eý, kaş biziň halkymyz Ninewäniň edişi ýaly, ähli güýji bilen toba edip, ähli ýüregi bilen iman getirse, şonda Hudaý Öz gazaply gaharyny olaryň üstünden sowar.» Testimonies, 5-nji tom, 77.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Eger ýüregiňizde kejirlik saklasaňyz we tekepbirlik hem öz-özüňizi aklamagyňyz sebäpli günäleriňizi boýun almasaňyz, siz Şeýtanyň synaglaryna tabyn ýagdaýda galdyrylar. Eger Reb size ýalňyşlaryňyzy ýüze çykanda siz toba etmeseňiz ýa-da boýun alma etmeseňiz, Onuň ylahy takdyry sizi şol ýoldan gaýtadan-gaýtadan geçirer. Siz meňzeş häsiýetdäki ýalňyşlyklary etmäge goýberilersiňiz, paýhasdan mahrum bolmagyňyzy dowam etdirersiňiz we günäni dogrulyk, dogrulygy bolsa günä diýip atlandyrarsyňyz. Bu ahyrky günlerde agalyk etjek aldawlaryň köplügi sizi gabap alar, siz ýolbaşçylaryňyzy çalşarsyňyz, emma muny edendigiňizi bilmersiňiz.” Review and Herald, 1890-njy ýylyň 16-njy dekabry.

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