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# The Hour of God's Judgment is Come - Number One

Hudaýyň höküm sagady geldi — Birinji belgı

The Judgment of the Living and the Prophetic Significance of 9/11

Dirileriň Hökümi we 11-nji Sentýabryň pygamberlik ähmiýeti

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Ençeme wagt bäri, hatda 11-nji sentýabr wakasyndan dessine soň başlap, dirileriň höküm edilmeginiň 11-nji sentýabrda başlanandygyny yzygiderli öwredip geldik. Bu hakykata biz Mukaddes Kitabyň dürli-dürli şaýatlyklary arkaly düşündik; olar muny bütinleý dürli ugurlardan tassyklaýardy. 2023-nji ýylyň iýul aýyndan bäri, 11-nji sentýabrda başlanan dirileriň höküm edilmeginiň has-da köp jikme-jikligini, 11-nji sentýabrdan gysga wagt soň ýüze çykarylan jikme-jiklikler bilen deňeşdirilende, has gowy düşündik. Näme üçin dirileriň höküm edilmegi 11-nji sentýabrda başlady? Dirileriň Mukaddes Kitapdaky höküm edilmegi nämedir?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Ylham kitabynyň birinji babynda Mesihiň aýan edilýän baş häsiýeti Onuň Alfa we Omega, Başlangyç we Ahyr, Ilki we Soňky bolmagydyr. Ol Ýuhanna bar bolan zatlary ýazmagy buýranda, hut Öz häsiýetiniň şol aýratynlygyna mysal berýär; şeýle etmek bilen, Ýuhanna geljek zatlary hem ýazýan bolýardy. Isa ahyry elmydama başlangyç arkaly görkezýär. Bu Onuň kimdigidir.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Mukaddes Kitap İsa’yı Kelam olarak tanımlar. Mukaddes Kitap’taki ilk kitap olan Yaratılış, “başlangıç” anlamına gelir. Mukaddes Kitap’ın son kitabı Vahiy’dir ve Yaratılış kitabında ilk defa ortaya konulan hakikatler Vahiy kitabında ele alınır. Yaratılış Alfa’dır ve Vahiy Omega’dır; birlikte onlar Kelam’dır ve Kelam, Alfa ve Omega olan İsa’dır. Tanrı’nın imzası, yahut O’nun adı, Kutsal Kitap peygamberliğinin her pasajının içine yazılmıştır. Bu imza, o pasajdaki ışığın hakikat olduğunu doğrular.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Eger pygamberlikden bir parçanyň düşündirişi Hudaýyň goluny götermeýän bolsa, ýagny Onuň adyny, Onuň häsiýetini götermeýän bolsa, onda şol düşündiriş nädogrudyr. Hudaýyň pygamberlik Sözüni düşündirende ulanylmaly başga-da synaglar bardyr, emma adam haýsy synagy ulanýan bolsa-da, şol synag Hudaýyň Sözüniň öz içinde kesgitlenilen bolmalydyr. Adam tarapyndan ýasalan synaglar bolmasa, adam tarapyndan ýasalan düşündirişler hem azalar. Şeýle bolsa, näme üçin? We näme? 9/11-de başlan diri bolanlaryň bibliýadaky hökümimi?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Mesih Ylham kitabynda Özini tanyşdyranda, Özüni başlangyç we ahyr diýip kesgitleýär we Öz häsiýetiniň şol sypatynyň nämäni aňladýandygyny görkezmek üçin pygamber Ýahýany ulanýar. Ol tutuş kitabyň habaryny Özüniň aýan edilşi diýip kesgitleýär. Ol Ýahýa şol wagtda Ýahýanyň dünýäsinde bar bolan zatlary ýazmagy buýurýar, we şeýdip Ýahýa dünýäniň ahyrynda boljak zatlary ýazga geçirerdi. Ýahýa Hristian ýygnagynyň başlangyjyndaky on iki ýolbaşçynyň biridi, şonuň üçin Ýahýa Ylham kitabynyň ýedinji babynda görkezilen bir ýüz kyrk dört müň we beýik köpçülik arkaly şekillendirilýän Hristian ýygnagynyň ahyryny görkezýär.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Mukaddes Ýazgylaryň logikasy şudur: Isa ähli zatlaryň ýaradylyşynda ulanylan Sözdir, Atasy bilen hemişeden bäri bar bolan Sözdür, şeýle hem Ol Injildir, çünki Ol Hudaýyň Sözüdir. Hudaýyň Sözüniň iň soňky habarynda tanadylýan Mesihiň häsiýetiniň ilkinji aýratynlygy şudur: Ol bir zadyň ahyryny şol bir zadyň başlangyjy bilen görkezýär. Eger Hudaýyň häsiýeti baradaky bu hakykat adamyň Injili öwrenişine ulanylmasa, onda olar dirileriň hökminiň nämedigini, onuň näme üçin 11-nji sentýabrda başlandygyny, hem-de has möhümi, näme üçin onuň diýen ýaly tamamlanandygyny hakykatda bilip bilmezler.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Alfa we Omega ýörelgesiniň nusgasy hökmünde gadymy Ysraýyl häzirki zaman Ysraýylynyň nyşanydyr; bu pygamberlik hakykatyny şeýle hem göni manydaky Ysraýyl ruhy Ysraýylyň nyşanydyr diýip aňladyp bolýar. Bu nähili beýan edilse-de, gadymy göni manydaky Ysraýylyň hem, häzirki zaman ruhy Ysraýylyň hem başlangyç taryhy we ahyrky taryhy bar. Dört taryhyň üçüsi geçmişde galdy, biz bolsa häzir dördünji we soňky taryhda ýaşaýarys.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Geçmişdäki üç taryh, ýer ýüzüniň taryhynyň soňky nesliniň üç şaýatyny aňladýar. Şol üç geçmiş taryh, Ylham kitabynda ýüz kyrk dört müň hökmünde görkezilen nesli kesgitleýär. Şeýle hem ýüz kyrk dört müňe degişli başga pygamberlik taryh ugurlary bar, emma ýüz kyrk dört müň sanynyň özi, gadymy hakykatdaky Ysraýylyň on iki taýpasynyň häzirki zaman ruhy Ysraýylnyň on iki şägirdi bilen köpeldilmegi arkaly pygamberlik taýdan görkezilenleriň ýüz kyrk dört müňdigini öz içine alýan pygamberlik nyşanlylygyny saklaýar.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Alfa we Omega-nyň ýene bir mysaly hökmünde, Ylham kitabynyň on dördünji babyndaky üç perişde başlangyç we ahyrky taryhy aňladýar. Millerit hereketi üç perişdäniň başlangyç taryhyny aňladýar, ýüz kyrk dört müňüň hereketi bolsa üçünji perişdäniň habarynyň ahyryndaky taryhy aňladýar. Alfa hereketi 1844-nji ýylyň 22-nji oktýabrynda derňew hökümynyň açylandygyny yglan etdi. Omega hereketi dirileriň hökümynyň açylandygyny yglan etdi we onuň başlanandygyny 9/11 diýip kesgitledi.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Ylham bilen aňsatlyk bilen tassyklanyp bilinýän Alfa we Omega baradaky üçünji mysal şudur: başlangyçda, ýagny Milleritleriň alfa hereketinde, on gyz hakyndaky tymsal hatba-hat berjaý edildi. White uýajyk “The Great Controversy” kitabynda Milleritleriň taryhyny şol döwürde bu tymsalyň ýerine ýetirilendigi bilen baglanyşyklylykda kesgitleýär. Ol, şeýle hem, ýüz kyrk dört müňüň omega hereketiniň-de on gyz hakyndaky tymsaly hatba-hat berjaý etjekdigini öwredýär. Mesihe degişli üç gysga şaýatlyk ahyry başlangyç bilen deňeşdirip görkezýär.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Gadymy Ysraýylyň başlangyjynda Reb, gapy söýeleriniň üstündäki gan arkaly şekillendirilişi ýaly, Ýewreýler bilen äht baglaşdy; bu bolsa, elbetde, Hudaýyň Sözüniň içinde Ýarygije Çagyryşyň ilkinji gezek agzalmasydyr. Çokundyrylma Mesih bilen bolan äht gatnaşyklarynyň bir nyşanydyr, we Pawlus bize Müsürden çykan Ýewreýleriň hemmesiniň “bulutda” we Gyzyl “deňizde” çokundyrylandygyny öwredýär. Olar deňziň aňyrsyna geçenlerinden soň, olara manna berildi; bu bolsa, beýleki zatlar bilen birlikde, synag bolmagy nukdaýnazaryndan, ýedinji günüň Sabatynyň hem bir nyşanydyr.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“Mana” olaryň ilkinji synagyny aňladýar; olar onunjy we iň soňky synaglarynda-da Ýeşuwanyň we Kalebiň habaryny ret edip şowsuzlyga uçranlarynda, Reb olary Öz äht halky hökmünde ret etdi-de, Ýeşuwa hem-de Kaleb bilen äht baglaşdy. Olar ahyrsoňy Wada Berlen Ýere girenlerinde, şol kyrk ýylyň dowamynda doglan erkekleriň üstünde sünnet dessury ýerine ýetirilmedi; çünki bu dessur Kadeşiň pitnesinde bes edilip, girişiň edil öň ýanynda Kadeşde täzeden dikeldildi. Bu Alfa bilen Omeganň alamatydyr.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Çölde kyrk ýyl dowam eden sergezdançylyk Ýeşuwanyň we Kalebiň habaryna garşy edilen pitne bilen başlap, Musanyň Gaýany urup, şeýlelikde Hudaýyň häsiýetini we işini nädogry görkezmegi bilen tamamlandy. Gadymy Ysraýylyň başlangyjy gadymy Ysraýylyň ahyryny suratlandyrýar.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Gadymy Ysraýylyň ahyrynda, Isa Malaky kitabynyň üçünji babyndaky “Ähtiň Habarçysy” hökmünde, Daniýel kitabynyň dokuzynjy babynyň ýerine ýetmegi hökmünde, bir hepdäniň dowamynda köpler bilen “ähti” tassyklamak üçin geldi. Ähtiň Habarçysy hökmünde, Mesih öňki äht halkynyň ýanyndan geçip giden şol taryhyň özünde hristian ybadathanasy bilen äht baglaşdy. Gadymy Ysraýylyň Hudaýyň äht halky hökmünde başynda Reb öňki bir äht halkynyň ýanyndan geçip, täze saýlanan halk bilen äht baglaşdy. Ol gadymy Ysraýylyň ahyrynda hem hut şony etdi.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Ähtiň nyşany nika bolup, Mesihiň doglan gününden tä miladydan soňky 70-nji ýylda Iýerusalimiň weýran edilmegine çenli pygamberlik Hudaýyň gadymy sözme-söz Ysraýyl bilen bolan baglanyşygyny tapgyrlaýyn aýrylyşma hökmünde beýan edýär. Şeýle bolsa, aýrylyşma hakykatdan hem haçan güýje girdi: Onuň doglan mahalymy, Onuň ölümi mahalymy, Stefanyň daşlanyp öldürilen pursatyndamy ýa-da Iýerusalimiň weýran edilmegi wagtyndamy?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> Bu aralykda ähli milletlerden bolan ybadatçylar Hudaýa ybadat etmek üçin bagyşlanan ybadathanany gözläp gelýärdiler. Altyn we gymmat bahaly daşlar bilen lowurdap duran ol, gözelligiň hem-de beýikligiň bir görnüşidi. Emma Ýehowa şol gözel köşkde indi tapylmaýardy. Ybraýyl millet hökmünde özüni Hudaýdan aýrylyşdyrypdy. Mesih ýer ýüzündäki gullugynyň ahyryna golaýlap, soňky gezek ybadathananyň iç ýüzüne nazar salanda şeýle diýdi: “Ine, öýüňiz size weýran halda galdyryldy.” Matta 23:38. Şo wagta çenli Ol ybadathanany Öz Atasynyň öýi diýip atlandyrypdy; emma Hudaýyň Ogly şol diwarlaryň içinden çykyp gidende, Hudaýyň huzury Onuň şöhraty üçin gurlan ybadathanadan ebedilik çykaryldy. “Resullaryň işleri”, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Şatlykly Girişiň ertesi güni Mesih ýahudyň öýüniň weýrana öwrülendigini yglan etdi, we aýrylyşyk gutarnykly tassyklandy. Şeýlelikde, Şatlykly Giriş gününde gün ýaşanda aýrylyşyk gutarnykly tamamlandy.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Iýerusalim Onuň aladasy bilen ösdürilen çaga ýalydy, nädogry ýola düşen oglunyň üstünde mähirli bir atanyň aglaýşy ýaly, Isa hem söýgüli şäheriň üstünde aglady. Seni nädip taşlaýyn? Seni heläklige berlen halda nädip gözümiň öňünde görüp bilerin? Seniň günäleriň käsesiniň dolmagy üçin seni goýbermelimi? Bir jan şeýle uly gymmata eýedir welin, onuň bilen deňeşdirilende dünýäler ähmiýetsizlige çümýär; emma bu ýerde bolsa tutuş bir millet ýitiriljekdi. Günbatara maýyl bolan çalt batýan gün asmanda gözden ýitende, Iýerusalimiň merhemet güni tamamlardy. Ýöriş Zeýtun dagynyň gerşinde säginip durka, Iýerusalimiň toba etmegi üçin entek giç däldi. Merhemet perişdesi şol wagt adalatyň we tiz geljek höküm çykarylyşynyň ornuna ýol bermek üçin altyn tagtdan aşak inmäge ganatlaryny epýärdi. Emma Mesihiň söýgüden doly beýik ýüregi henizem Öz merhemetlerini äsgermezlik eden, Öz duýduryşlaryny ýigrenen we tiz wagtdan Öz ganyna ellerini boýajak Iýerusalim üçin ýalbaryş edýärdi. Eger Iýerusalim diňe toba etse, entek hem giç däldi. Gün ýaşýan wagtyň soňky şöhleleri ybadathana, diň we minaralaryň üstünde entegem eglense, haýsydyr bir ýagşy perişde ony Halasgäriň söýgüsine alyp barmarmy we onuň höküm edilen ýazgydyny sowup goýmazmydy? Pygamberleri daşlap öldüren, Hudaýyň Ogluny ret eden, toba etmezligi bilen özüni gulçulygyň zynjyrlaryna gabap goýan gözel hem mukaddes däl şäheriň merhemet güni indi diýen ýaly gutarypdy!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Ýene-de Hudaýyň Ruhi Ýerusalime gepleýär. Gün tamamlanmazdan öň, Mesih barada ýene bir şaýatlyk berilýär. Şaýatlygyň sesi göterilýär, pygamberlik geçmişinden gelen çagyryşa jogap berýär. Eger Ýerusalym bu çagyryşy eşitse, eger derwezelerinden girip gelýän Halaskärini kabul etse, ol heniz-de halas bolup biler.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> Iýerusalimdäki hökümdarlara Isanyň köp sanly halk bilen şähera golaýlap gelýändigi barada habarlar ýetdi. Emma olaryň Hudaýyň Ogluna hiç hili garşy alşy ýokdy. Gorky bilen olar Ony garşylamaga çykdylar, köpçüligi dargatmaga umyt baglap. Şol ýöriş Zeýtun dagyndan aşak inmekçi bolup duran mahaly, hökümdarlar tarapyndan öňi kesildi. Olar bu joşgunly şatlygyň sebäbini soradylar. Olar: «Bu kim?» diýip soranlarynda, ylham ruhundan doly bolan şägirtler bu soraga jogap berdiler. Olar Mesih baradaky pygamberlikleri çeper sözler bilen gaýtaladylar:

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> „Adam saňa şeýle diýer: ýylanyň kellesini ezjek zat aýalyň neslidir.“

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Ybraýymdan soraň, ol size aýdyp berer: Ol — ‘Şalem patyşasy Melkisedekdir’, Parahatçylyk Patyşasydyr. Gelip çykyş 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Ýakup saňa aýdar, Ol Ýahuda taýpasynyň Şilohydyr.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> “Işaýa saňa şeýle diýer: ‘Immanuil’, ‘Ajaýyp, Maslahatçy, Gudratly Hudaý, Ebedi Ata, Parahatçylygyň Şazadasy.’” Işaýa 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> Ýermeýa size: «Dawudyň Şahasy», ýagny «Reb biziň dogrulygymyzdyr» diýer. Ýermeýa 23:6.

> “Daniel will tell you, He is the Messiah.

> «Danyýel saňa: Ol Mesihdir diýip aýdar.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> Hoşeýa size şeýle diýer: Ol «Hökmürowan goşunlaryň Rebbi Hudaýdyr; Reb Onuň hatyralanmasydyr». Hoşeýa 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> «Ýahýa çokundyryjy size şeýle diýer: Ol “dünýäniň günäsini aýyrýan Hudaýyň Guzusydyr”. Ýahýa 1:29.»

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> Beýik Ýehowa Öz tagtyndan şeýle yglan etdi: «Bu Meniň söýgüli Oglumdyr». Matta 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Biz, Onuň şägirtleri, şeýle yglan edýäris: Bu Isa, Mesih, ýaşaýşyň Şazadasy, dünýäniň Halasgäridir.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Garaňkylygyň güýçleriniň hökümdary hem Ony ykrar edip şeýle diýýär: ‘Men Seniň kimdigiňi bilýärin, Sen Hudaýyň Mukaddes Oglusy.’ Mark 1:24.” Ägirtleriň Islegi, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Mesihiň Şanly Girişi baradaky taryh Milleritleriň döwründäki Ýarygije Nidasynyň taryhynyň nusgasy bolupdy. Uýam Waýtyň şol böleginde giriş başlananda halkyň Mukaddes Ruhuň ylhamynyň täsiri astyna girendigi, soňra bolsa Mesihiň durup, Iýerusalim üçin aglandygy görkezilýär. Ondan soň Ol girişini dowam etdirýär we soňra ýewreý ýolbaşçylary bilen ýüzbe-ýüz bolýar. Men bu hekaýatyň käbir aýratynlyklaryny aýrybaşgalaşdyrmak isleýärin, şonuň arkaly Milleritleriň taryhynda gaýtalanýan ýol alamatlaryny kesgitlemek mümkin bolar. Emma ilki bilen başlangyç we ahyr hakynda bir pikiri bellemek isleýärin. Biz ýaňy-ýakynda Uýam Waýtdan getiren sözlerimiz bir babyň ahyryny görkezýär, indiki babyň başynda bolsa şeýle diýilýär.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Mesihiň Iýerusalime dabaraly girşi Onuň gudrat we şöhrat bilen, perişdeleriň dabarasynyň we mukaddesleriň şatlygynyň arasynda gök bulutlarynda gelişiň tutuk öňden-görünişi bolupdy. Şonda Mesihiň ruhanylara we fariseýlere aýdan şu sözleri berjaý bolar: “Mundan beýläk siz: Rebbiň adyndan Gelýän mübärekdir diýýänçäňiz, Meni görmersiňiz.” Matta 23:39. Zeburçylyk görnüşinde Zekerýa şol ahyrky ýeňiş gününi görkezipdi; ol ilkinji gelişi wagtynda Mesihi ret edenleriň hem hökümine şaýat boldy: “Olar özleriniň deşenime serederler, ýalňyz ogly üçin aglaýan ýaly Onuň üçin aglarlar, ilkinji doglan ogly üçin ajy çekýän ýaly Onuň üçin ajy çekerler.” Zekerýa 12:10. Mesih şäheri görüp onuň üstünde aglanda, şol ýagdaýy öňünden görüpdi. Iýerusalimiň wagtlaýyn weýrançylygynda Ol Hudaýyň Oglunyň ganyna günäkär bolan şol halkyň soňky ýok edilişini görüpdi.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Şägirtler ýewreýleriň Mesihe bolan ýigrenjini gördüler, ýöne onuň nirä baryp ýetjekdigini heniz görmediler. Olar Ysraýylyň hakyky ýagdaýyna heniz düşünmeýärdiler, ne-de Iýerusalimiň üstüne inmeli bolan jeza düşünýärdiler. Mesih muny olara manyly bir zatly sapak arkaly açyp görkezdi.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> «Iýerusalime edilen soňky ýüzlenme biderek bolupdy. Ruhanylar we ýolbaşçylar: “Bu kim?” diýen soraga jogap hökmünde köpçüligiň dilinde geçmişdäki pygamberlik sesiniň ýaňlanyşyny eşidipdiler, ýöne olar muny Ylhamyň sesi hökmünde kabul etmediler. Gahar-gazap we geň galmak bilen halky dymdyrmaga synanyşdylar. Üýşmeleňiň arasynda rimli serkerdeler hem bardy, Onuň duşmanlary bolsa Isany gozgalaňyň ýolbaşçysy hökmünde olaryň öňünde aýypladylar. Olar Ony ybadathanany eýelemäge we Iýerusalimde patyşa bolup höküm sürmäge taýýarlanýar diýip görkezýärdiler». The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Meniň gözden salmak islemedik pikirim şudur: Mesihiň Ýerusalime Şanly Girişi diňe Millerit taryhyndaky Ýarygijeki Çagyryşy däl, eýsem dünýäniň ahyryny-da nusgalaýar. Ol, Ylham kitabynyň ýigriminji babynyň müňýyllygynyň başynda Mesihiň gaýdyp gelişi bilen, şeýle hem müňýyllygyň ahyrynda Täze Ýerusalim bilen Onuň gaýdyp gelişi bilen baglanyşyklydyr. Şeýle hem ol, Onuň ikinji gelişi wagtynda erbetleriň ölümi we müňýyllygyň ahyrynda olaryň iň soňky höküm edilşi bilen baglanyşyklydyr. Soňky abzasyň başynda şeýle diýilýär: “Ýerusalime edilen soňky ýüzleniş biderek bolupdy. Ruhanylar bilen ýolbaşçylar: ‘Bu kim?’ diýen sowala jogap hökmünde mähelläniň sesinde geçmişiň pygamberlik sesiniň gaýtalanandygyny eşidipdiler, ýöne olar muny Ylhama degişli ses hökmünde kabul etmediler.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Soňky çagyryş bihudady, we ol çagyryş “geçmişiň pygamberlik sesi” hökmünde görkezildi. Mesihiň günlerindäki köpçülik özlerine edilen soňky çagyryşy ret etdi, çünki olar köne ýollara dolanmak baradaky Ýeremiýanyň nesihatyny ret etdiler. Şeýle hem, olar setir üstüne setir usulyny kabul etmediler, sebäbi şägirtler “Bu kim?” diýen sowala bu ýerden biraz, ol ýerden biraz, birnäçe şaýady bir ýere jemläp, setir üstüne setir jogap beripdiler.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Mesih Iýerusalime girişine başlananda, ýol ugrunda saklanýar. Bu ýagdaý pygamberligiň ýerine ýetirilmegi bilen başlanýar, ýagny şägirtler Mesihiň münmegi üçin eşegi getirýärler. Ol öň hiç haçan haýsydyr bir haýwana münmändi, şol haýwan hem öň hiç haçan münülmändi. Mantyk bu ýerde bir gudraty görkezýär, çünki ilkinji gezek üstüne mündürilmäge ýol berýän haýwan haýsysydyr, üstesine-de öň hiç haçan münülmedik eşege nädip münmegi dolandyrmalydygyny kim biler? Bu, filistimlileriň sandygyň ýany bilen arabanyň üstünde gurbanlyk goýup, heniz göle emdirýän we öň hiç haçan araba çekmedik iki sygyr goşup, olaryň derrew gölelerinden ýüz öwrüp, sandygy ýewreýlere gaýtarmak üçin ýola düşen wagtyna meňzeşdir. Sandyk Iýerusalime barýar, Dawut ahyrsoňy ony Iýerusalime getirende bolsa, Mesihiň dabaraly girişiniň nyşany boldy.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Mesih eşege münen badyna, halk köçäniň ugruna donlaryny ýazyp başlady, hurma şahalaryny kesip düşürdi, we şeýle sesler ýaňlandy: «Dawudyň Ogluna Hosanna! Rebbiň ady bilen gelýäne alkyş bolsun! Äň ýokarylarda Hosanna». (Matta 21:9) Ýolbaşçylar garşylyk görkezýärler we Isanyň märekäni ümsüm etmegini talap edýärler. Olar ýola dowam edýärler, Isa bolsa Ýerusalim arkaly şekillendirilýän heläk bolan ynsanat üçin aglap durýar. Soňra ýöriş dowam edýär, ýolbaşçylar bolsa ýene-de araya girip, Isanyň kimdigini bilmegi talap edýärler. Şonda şägirtler pygamberleriň setirbe-setir şaýatlygy bilen jogap berýärler.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Häzir gözden geçirýän taryhymyzdan öň, on gyz baradaky tymsalda şekillendirilen pygamberlik setirindäki ilkinji lapykeçligi alamatlandyrýan Lazaryň direlşi, hem-de Dawudyň Ýerusalime dabaraly girişi bilen bagly setirde Uzzanyň Sandykka el degirmegi bolup geçdi. Ilkinji lapykeçlik bir gijikme wagty bilen baglanyşyklydyr, we Mesih Lazaryň näsagdygyny ilkinji eşidende gijä galdy; edil şonuň ýaly-da Dawut hem Uzza ölen ýerde Sandygyny galdyryp, soňra ony gaýtaryp alýança gijä galdy. Lazar öldi, soňra bolsa direldildi. Lazar soňundan Isanyň münen eşegini Ýerusalime alyp girýän adamdyr.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Millerçi taryhynda ikinji perişde 1844-nji ýylyň 19-njy aprelinde, ilkinji lapykeçlikde geldi; şol lapykeçlik gijä galma döwrüniň başlangyjyny alamatlandyrdy. Şondan soň Samuel Snow Ýarygije Gykylygynyň habaryny kem-kemden ösdürip başlady. Şol habaryň yzygiderli ösüşi Mesiheň Iýerusalime girmegi bilen şekillendirilýär. Snow-nyň işiniň ösüşi hem Sandygyň ýolagçylygynda — filiştlilerden araba, arabadan Uzza, ahyrsoňy bolsa Iýerusalime çenli — şekillendirilýär.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Girişde, ýolbaşçylar Mesihe mähelläni dymdyrmagy aýdanda, ilatyň başlangyç yglany bar; onuň yzysüre Mesihiň aglamagy gelýär; soňra bolsa, inatkeş ýolbaşçylar Mesihiň kimdigini soranda, şägirtleriň yglany gelýär. Halk arasynda ylhamyň ýüze çykmagy ilkinji inatkeş ýolbaşçylaryň jogabyny döreden bolsa, şägirtler tarapyndan-da gaýtalanýar, olar geçmişden gelen köp sanly pygamberlik şaýatlaryny “setir üstüne setir” getirip öňe sürdüler. Şol gün gün ýaşanda, gadymy Ysraýyl Hudaýdan aýrylyp, nikasy bozuldy.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Şol taryhy wakada bize şägirtleriň «Iýerusalimiň üstüne inmeli jeza hökmini» düşünmändikleri habar berilýär. «Iýerusalimiň üstüne inmeli» şol «jeza hökmi» şägirtlere «manyly bir görkeziş sapagy» arkaly beýan edildi. Şol manyly görkeziş sapagy injir agajynyň näletlenmegi boldy. Şägirtleriň heniz düşünmändik Iýerusalimiň heläkçiligi injir agajynyň näletlenmegi bilen, şeýle hem Mesihiň öňräk injir agajy hakynda öwreden tymsaly bilen görkezildi.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Duýduryş ähli döwürler üçindir. Mesihiň Öz güýji bilen ýaradylan agaja nälet okamak arkaly eden işi ähli ybadathanalar we ähli mesihiler üçin duýduryş bolup durýar. Hudaýyň kanunyny başgalara hyzmat etmän ýaşap ýerine ýetirmek hiç kime mümkin däldir. Emma Mesihiň rehimdar, özüni göz öňünde tutmaýan durmuşyny durmuşa geçirmeýänler köp. Özlerini örän gowy mesihi hasap edýän käbirleri Hudaýa hyzmat etmegiň nämeden ybaratdygyna düşünmeýärler. Olar özlerini razy etmek üçin meýilnama düzýärler we oýlanýarlar. Olar diňe özlerine degişli bolan zady nazara alyp hereket edýärler. Wagt olar üçin diňe özleri üçin toplap bilýänçä gymmatlydyr. Durmuşdaky ähli işlerinde olaryň maksady şudur. Olar başgalar üçin däl-de, özleri üçin hyzmat edýärler. Hudaý olary özüňi inkär edýän hyzmatyň ýerine ýetirilmeli dünýäsinde ýaşamak üçin ýaratdy. Olary öz ýakynlaryna mümkin bolan her bir ýol bilen kömek etsinler diýip niýetledi. Emma “men” şeýle bir uludyr welin, olar başga hiç zady görüp bilmeýärler. Olar adamzat bilen baglanyşykda däldirler. Şeýlelikde özleri üçin ýaşaýanlar ähli görnüşli görünşi bar bolup, ýöne miwesiz bolan injir agajyna meňzeýärler. Olar seždäniň daşky görnüşlerini berjaý edýärler, emma toba we iman bolmazdan. Olar öz boýun almalarynda Hudaýyň kanunyna hormat goýýarlar, ýöne boýun bolmak ýokdur. Olar aýdýarlar, emma etmeýärler. Mesih injir agajy barada çykarylan hökümde şeýle boş tekepbirligiň Onuň gözünde nähili ýigrenji bolandygyny görkezýär. Ol açyk günäkäriň, Hudaýa hyzmat edýändigini aýdyp, emma Onuň şöhraty üçin miwe getirmeýän adamdan has az günäkärdigini yglan edýär.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Mesihiň Iýerusalime baryşyndan öň aýdylan injir agajy baradaky tymsal, Onuň miwesiz agaja nälet aýtmak arkaly öwreden sapagy bilen gönüden-göni baglanyşyklydy.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Soňky gezek ýolbaşçylar bilen ýüzbe-ýüz bolandan soň, Isa bütin gijäni doga edip geçirdi, soňra irden injir agajynyň ýanyndan geçip barýarka, ony näletledi.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> Bu bişen iňirler möwsümi däldi, diňe käbir ýerli ýerlerde muňa istisna bardy; Iýerusalimiň töweregindäki belentliklerde bolsa, hakykatdan hem: “Iňirleriň wagty entek gelmändi” diýmek bolardy. Emma Isanyň gelen bagynda bir agaç beýlekileriň hemmesinden öňe geçen ýaly görünýärdi. Ol eýýäm ýapraklara bürenipdi. Iňir agajynyň tebigaty şudur: ýapraklar açylmazdan öň, ösüp barýan miwe görünýär. Şonuň üçin doly ýaprak açan bu agaç oňat ýetişen miwä wada berýän ýalydy. Emma onuň daşky görnüşi aldawçydy. Isa onuň şahalaryny iň aşaky şahadan tä iň ýokarky inçe şahasyna çenli gözden geçirende, “ýaprakdan başga hiç zat” tapmady. Ol diňe göze görkezmek üçin bolan bol ýapraklylyk üýşmegidi, başga hiç zat däldi.

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Mesih onuň garşysyna ýok ediji bir nälet aýtdy. «Mundan beýläk ebediyen senden hiç kim miwe iýmesin» diýip aýtdy. Ertesi ir, Halasgär bilen Onuň şägirtleri ýene şähere tarap barýarkalar, gurap giden şahalar we sallanyp duran ýapraklar olaryň ünsüni çekdi. «Ussat,» diýip Petrus aýtdy, «ine, Seniň nälet eden injir agajyň gurapdyr.»

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> Injiri agajyny näletlemegi Mesihiň şägirtlerini haýran galdyrypdy. Bu olara Onuň ýollaryna we işlerine meňzemeýän ýaly bolup göründi. Olar Onuň dünýäni höküm etmek üçin däl-de, eýsem dünýäniň Onuň arkaly halas bolmagy üçin gelendigini köp gezek yglan edişini eşidipdiler. Olar Onuň: “Ynsan Ogly adamlaryň janyny heläk etmek üçin däl, eýsem halas etmek üçin geldi” diýen sözlerini ýatladylar. Luka 9:56. Onuň ajaýyp işleri hiç wagt ýok etmek üçin däl-de, dikeltmek üçin edilipdi. Şägirtler Ony diňe Dikeldiji, Şypa Beriji hökmünde tanapdylar. Bu hereket ýalňyz özi tapawutlanyp durýardy. Munuň maksady nämekä? diýip, olar sorag etdiler.

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Hudaý «rehimdarlykdan lezzet alýar». «Reb Hudaý şeýle diýýär: Meniň diridigime ant içýärin, men pis adamyň ölüminden hoşal bolamok». Mika 7:18; Ezekiýel 33:11. Onuň üçin ýok etmek işi we höküm çykaryşyny yglan etmek «geň bir işdir». Işaýa 28:21. Emma hut rehimdarlykda we söýgüde Ol geljegiň perdesini galdyrýar hem-de adamlara günä ýolunyň netijelerini açyp görkezýär.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> İncir ağacına edilen lə'nət, əməldə göstərilmiş bir məsəldi. Məsihin lap önündə öz iddialı yarpaqlarını nümayiş etdirən o barsız ağac, yəhudi millətinin bir rəmzi idi. Xilaskar Öz şagirdlərinə İsrailin məhvinin səbəbini və qaçılmazlığını aydın etmək istəyirdi. Bu məqsədlə O, ağaca əxlaqi keyfiyyətlər yüklədi və onu ilahi həqiqətin açıqlayıcısı etdi. Yəhudilər bütün başqa xalqlardan seçilərək Allaha sədaqət iddia edirdilər. Onlar Onun tərəfindən xüsusi surətdə lütfkarlıq görmüşdülər və özlərini bütün başqa xalqlardan üstün, salehlik sahibi sayırdılar. Lakin onlar dünyaya məhəbbət və qazanc hərisliyi ilə pozulmuşdular. Öz bilikləri ilə öyünürdülər, amma Allahın tələblərindən bixəbər idilər və ikiüzlülüklə dolu idilər. Barsız ağac kimi, onlar da öz iddialı budaqlarını yuxarı qaldırır, zahirdə gur və gözə xoş görünürdülər, lakin “yarpaqdan başqa heç nə” vermirdilər. Yəhudi dini öz möhtəşəm məbədi, müqəddəs qurbangahları, mitralı kahinləri və təsirli mərasimləri ilə həqiqətən zahirdə gözəl görünürdü, amma təvazökarlıq, məhəbbət və xeyirxahlıq çatışmırdı.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Biz jogap bermek işinde bolan iki soragy orta goýmak bilen başladyk. Ol soraglar şulardy: “Näme üçin dirileriň hökümi 9/11-de başlandy? Dirileriň Mukaddes Kitaba görä hökümi nämedir?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Ýaňy-ýakynda ýerleşdiren pygamberligiň şol birnäçe setiri diri bolanlaryň hökümine degişli Mukaddes Ýazgylardaky şaýatlyklardyr. Ol pygamberlik setirleri hökümüň diňe «A, B, C»-leri bilen çäklenmän, ondan has köp zady öz içine alýar; emma biz ilki bilen 9/11 we diri bolanlaryň hökümi baradaky soraglara jogap berýäris.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Men gördüm,’ diýip, pygamber Daniýel aýdýar, ‘tä täçler goýulýança, Günleriň Gadymysy oturdy: Onuň geýimi gar ýaly akdy, kellesiniň saçy sap ýüň ýalydy; Onuň tagty ýalynly otdan ybaratdy, onuň tigirleri bolsa ýanyp duran otudy. Onuň öňünden otly bir derýa çykyp akýardy: müňlerçe müň Oňa hyzmat edýärdi, on müň gezek on müň Onuň öňünde durýardy: höküm guruldy, kitaplar açyldy.’ Daniýel 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> Şeýlelikde, pygambere berlen görnüşde, adamzadyň häsiýetleriniň we ýaşaýyşlarynyň bütin ýeriň Kazysynyň öňünde gözden geçiriljek, hem-de her bir adama “öz işlerine görä” jogap beriljek beýik we mübärek gün görkezildi. Gadymy Günleriň Eýesi Ata Hudadyr. Zeburçy şeýle diýýär: “Daglar ýaradylmazyndan öň, Sen ýeri we dünýäni döretmeziňden ozal, ebedilikden ebedilige çenli Sen Hudadyr.” Zebur 90:2. Ähli barlygyň gözbaşydyr, ähli kanunyň çeşmesidir — hökümde başlyklyk etjek hem Şoldur. Müňlerçe müňler, on müňlerçe on müňler mukaddes perişdeler hyzmatkärler we şaýatlar hökmünde bu beýik kazyýet mejlisine gatnaşýarlar.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Ine, ynha, ynsan Ogluna meňzeş Biri asmanyň bulutlary bilen gelip, Gadymy Günleriň huzuryna geldi; Ony Onuň öňüne getirdiler. Oňa hökümranlyk, şöhrat we patyşalyk berildi; ähli halklar, milletler we diller Oňa hyzmat etsinler diýip: Onuň hökümranlygy ebedi hökümranlykdyr, ol hiç haçan aradan çykmaz.’ Daniel 7:13, 14. Bu ýerde beýan edilýän Mesihiň gelişi Onuň ýere ikinji gelişi däldir. Ol gökde Gadymy Günleriň huzuryna hökümranlygy, şöhraty we patyşalygy kabul etmek üçin gelýär; bular Oňa araçylyk gullugynyň ahyrynda berler. Pygamberlikde 1844-nji ýylda 2300 günüň tamamlanmagynda boljak diýip öňünden aýdylan zat hem Onuň ýere ikinji gezek gelmegi däl-de, hut şu gelişdir. Asman perişdeleri tarapyndan ugurlanan beýik Baş Ruhanymyz iň mukaddes ýere girýär we şol ýerde adamzat hatyrasyna Öz hyzmatynyň soňky işlerini berjaý etmek üçin Hudaýyň huzurynda görünýär—derňew höküm işini amala aşyrmak we onuň peýdalaryna mynasypdygy görkezilenleriň hemmesi üçin günäleriň ötelişini ýerine ýetirmek üçin.”

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Nyşanly gullukda diňe Hudaýyň öňüne boýun alma we toba bilen gelen, hem-de olaryň günäleri günä gurbanlygynyň gany arkaly mukaddes hana geçirilmiş bolanlar Ýaraşyş Gününiň gullugyna gatnaşýardylar. Şonuň ýaly-da, soňky beýik ýaraşyş we derňew höküm gününde diňe özlerini Hudaýyň halky diýip ykrar edýänleriň işleri garalýar. Erbetleriň hökümi aýratyn we özbaşdak bir iş bolup, soňraky döwürde amala aşýar. ‘Çünki höküm Hudaýyň öýünden başlamalydyr; eger ol ilki bizden başlasa, onda hoş habara boýun bolmaýanlaryň soňy näme bolar?’ 1 Petrus 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> Asmandaky ýazgy kitaplary, onda adamlaryň atlary we iş-gulluklary ýazylan, höküm çykarylyşynyň kararlaryny kesgitlemelidir. Daniel pygamber şeýle diýýär: «Kazyýet guruldy, kitaplar açyldy». Şol bir wakany beýan edýän Ylhamçy hem şeýle goşýar: «Ýene bir kitap açyldy, ol ýaşaýyş kitabydyr; ölüler kitaplarda ýazylan zatlara görä, öz işlerine laýyklykda höküm edildiler». Ylham 20:12.

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> „Durmuş kitabynda Hudaýyň gullugyna haçandyr bir girenleriň hemmesiniň atlary ýazylgydyr. Isa Öz şägirtlerine şeýle diýip tabşyrdy: «Şatlanň, çünki atlaryňyz gökde ýazylgydyr». Luka 10:20. Pawlus öz wepaly hyzmatdeşleri barada «atlary durmuş kitabynda bolanlar» diýip aýdýar. Filipililer 4:3. Danyýel «öň hiç haçan bolmadyk ýaly kynçylykly zamana» nazar salyp, Hudaýyň halkynyň, «kitapda ýazylan diýlip tapylan her bir adamyň» halas ediljekdigini yglan edýär. Ylhamy ýazan hem diňe atlary «Guzynyň durmuş kitabynda ýazylanlaryň» Hudaýyň şäherine girjekdigini aýdýar. Danyýel 12:1; Ylham 21:27.

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Ýatlama kitaby’ Hudaýyň huzurynda ýazylýar; onda ‘Rebden gorkanlaryň hem-de Onuň adyny ýat edenleriň’ ýagşy işleri hasaba alynýar. Malakiýa 3:16. Olaryň iman sözleri, söýgi işleri göklerde ýazylýar. Nehemiýa muňa salgylanyp şeýle diýýär: ‘Eý, Hudaýym, meni ýatla, … we Hudaýymyň öýi üçin eden ýagşy işlerimi öçürme.’ Nehemiýa 13:14. Hudaýyň ýatlama kitabynda her bir dogrulyk işi ölümsizleşdirilýär. Onda garşy durulan her bir synag, ýeňlip geçilen her bir ýamanlyk, aýdylan her bir mähirli rehim sözi wepalylyk bilen beýan edilýär. Şeýle hem her bir pida işi, Mesih ugrunda çekilen her bir jebir we gaýgy hasaba alynýar. Zeburçy şeýle diýýär: ‘Seniň öňüňde meniň sergezdanlyklarym bellidir; gözýaşlarymy Öz çüýşäňe sal: olar Seniň kitabyňda ýazylan dälmi?’ Zebur 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> Adamlaryň günäleriniň hem ýazgysy bardyr. «Çünki Hudaý her bir işi, her bir gizlin zady bilen bilelikde, ýagşy bolsun ýa-da ýaman bolsun, höküm astyna getirer.» «Adamlar aýdan her bir bihuda sözi üçin höküm gününde hasap bererler.» Halasgär şeýle diýýär: «Sözleriň boýunça aklanarsyň, sözleriň boýunça-da höküm edilersiň.» Wagyzçy 12:14; Matta 12:36, 37. Gizlin niýetler we sebäpler ýalňyşmaz ýazgyda aýan bolýar; çünki Hudaý «garaňkylygyň gizlin zatlaryny ýagtylyga çykarar we ýürekleriň maslahatlaryny aýan eder.» 1 Korinfliler 4:5. «Ine, ol Meniň öňümde ýazylgydyr, … siziň etmişleriňiz hem-de atalaryňyzyň etmişleri bilelikde, diýýär Reb.» Işaýa 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> Her bir adamyň işi Hudaýyň öňünde gözden geçirilýär we wepalylyk ýa-da wepasyzlyk boýunça hasaba alynýar. Gögüň kitaplarynda her bir adyň garşysynda her bir nädogry söz, her bir nebisjeň amal, her bir ýerine ýetirilmän galan borç we her bir gizlin günä, şeýle hem her bir hilegär ýüzleýlik gorkunç takyklyk bilen ýazylýar. Asmandan iberilen, emma äsgerilmedik duýduryşlar ýa-da käýinçler, biderek geçirilen pursatlar, peýdalanylman galan mümkinçilikler, uzaklara ýetýän netijeleri bilen ýagşylyk ýa-da ýamanlyk üçin ýetirilen täsir — bularyň hemmesi hasaba alyjy perişde tarapyndan ýyl ýazgysyna geçirilýär.

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Hudaýyň kanuny — hökümde adamlaryň häsiýetleriniň we ýaşaýyşlarynyň synaljak ölçegidir. Paýhasly adam şeýle diýýär: ‘Hudaýdan gork, Onuň buýruklaryny berjaý et; çünki bu adamyň tutuş borjudyr. Sebäbi Hudaý her bir işi höküm astyna getirer.’ Wagyzçy 12:13, 14. Resul Ýakup öz doganlaryna şeýle nesihat berýär: ‘Şeýle gepläň we şeýle ediň, azatlyk kanuny boýunça höküm ediljekler ýaly.’ Ýakup 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> Hökümde «laýyk hasap edilenler» adyllaryň direlişine gatnaşarlar. Isa şeýle diýdi: «Ýöne ol dünýäni we ölülere direlmegi almaga mynasyp görülenler, … perişdelere deňdirler; hem-de direlişiň çagalary bolandyklary üçin, Hudaýyň çagalarydyrlar». Luka 20:35, 36. Ol ýene-de şeýle yglan edýär: «ýagşylyk edenler» «ýaşaýyş direlişine» çykarlar. Ýahýa 5:29. Dogruçyl ölüler, «ýaşaýyş direlişine» mynasyp hasap edilýän höküme çenli direldilmezler. Şonuň üçin, ýazgylary barlanýan we işleri çözülýän wagtlarynda, olar şol kazyýet mejlisinde şahsy ýagdaýda gatnaşmazlar.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> Isa olaryň arçynysy hökmünde görünip, olaryň hatyrasyna Hudaýyň öňünde ara düşer. «Eger-de bir adam günä etse, Atanyň huzurynda biziň arçynymyz bar, ol hem adyl Isa Mesihdir». 1 Ýahýa 2:1. «Çünki Mesih hakykynyň keşpleri bolan el bilen ýasalan mukaddes ýerlerine däl-de, eýsem häzir biziň üçin Hudaýyň huzurynda görünmek maksady bilen göni asmanyň özüne girdi». «Şonuň üçin hem Ol Öz arkaly Hudaýa gelýänleri doly halas etmäge ukyplydyr, çünki Ol olar üçin hemişe ýaşaýar we araçylyk edýär». Ýewreýler 9:24; 7:25.

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Kazyýetde ýazgy kitaplary açylanda, Isa iman edenleriň ählisiniň ýaşaýşy Hudaýyň öňünde gözden geçirilýär. Ýerde ilkinji ýaşanlardan başlap, biziň Şepagatçymyz her bir yzygiderli nesliň işini hödürleýär we diri bolanlar bilen tamamlaýar. Her bir at agzalýar, her bir iş jikme-jik barlanýar. Käbir atlar kabul edilýär, käbir atlar ret edilýär. Eger kimdir biriniň günäleri ýazgy kitaplarynda galýan bolsa, ýagny olaryň üstünde toba edilmändik we bagyşlanmandyk bolsa, olaryň atlary ýaşaýyş kitabyndan öçüriler, ýagşy işleriniň ýazgysy bolsa Hudaýyň ýatlama kitabyndan pozular. Reb Musa şeýle diýdi: ‘Maňa garşy günä eden kişini Öz kitabymdan öçürerin.’ Çykyş 32:33. Şeýle hem Hezekiýel pygamber şeýle diýýär: ‘Haçan-da dogry adam öz dogrulygyndan ýüz öwrüp, nähaklyk etse, … eden ähli dogrulyklary ýatlanmaz.’ Hezekiýel 18:24.” Beýik Göreş, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Biz bu gözlegi dowam etdireris we bu tapgyrdaky indiki makalada gozgalan soraglara jogap bereris.

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