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# Parallel Warnings - Number One

Paralel Duýduryşlar — Birinji San

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Isa Mesihiň Ylhamy: Adamzat Üçin Soňky Duýduryşyň Düşündirilişi

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Isa Mesihiň aýan bolmagy” Hudaýyň halkyna “wagt golaýlaşanda” açylýar. Adamzadyň synag möhletiniň tamamlanmagynyň öňüsyrasynda adamzat üçin iň soňky duýduryş habary berilýär, we şol iň soňky habar Mukaddes Kitapda birnäçe pygamberlik ugurlarynda beýan edilýär. Ylhamyň on dördünji babynda şol iň soňky duýduryş habary üç perişde arkaly şekillendirilýär.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Soňra men asmanyň ortasynda uçup barýan başga bir perişdäni gördüm; onda ýerde ýaşaýanlara, her bir millete, urug-a, dile we halka wagyz etmek üçin ebedi Hoş Habar bardy. Ol gaty ses bilen şeýle diýýärdi: Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi. Asmany, ýeri, deňzi we suw çeşmelerini Ýaradana tagzym ediň.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Soňra onuň yzyndan başga bir perişde gelip şeýle diýdi: «Beýik şäher Wawilon ýykyldy, ýykyldy, çünki ol ähli halklara öz zynasynyň gazabynyň şerabyny içirdi».

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Soňra üçünji perişde olaryň yzyndan gelip, güýçli ses bilen şeýle diýdi: Eger kim haýwana we onuň şekiline sežde etse, maňlaýynda ýa-da elinde onuň belgisini kabul etse, şol adam hem Hudaýyň gazabynyň käsesine arassa, garylmadyk ýagdaýda guýlan gazap şerabyny içer; ol mukaddes perişdeleriň huzurynda we Guzynyň huzurynda ot we kükürt bilen azaba duçar ediler. Olaryň azabynyň tüssäsi ebedilik galýar; haýwana we onuň şekiline sežde edýänleriň hem-de onuň adynyň belgisini kabul edýänleriň gündizine-de, gijesine-de rahatlygy ýokdur. Ine, mukaddesleriň sabyrlylygy şondadyr: olar Hudaýyň buýruklaryny we Isanyň imanyny saklaýanlardyr. Ylham 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Ylhamyň on sekizinji babynda şol bir habaryň hut özi Wawilonyň ýykylýandygyny yglan edýär.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Şondan soň men asmandan inip gelýän başga bir perişdäni gördüm; onuň uly ygtyýary bardy, ýer bolsa onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty batly gygyrdy we şeýle diýdi: “Uly Wawilon ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir nejis ruhuň penasy, her bir haram we ýigrenji guşuň kapasyna öwrüldi. Çünki ähli halklar onuň zynasynyň gazabynyň şerabyndan içdiler, ýeriň patyşalary onuň bilen zyna etdiler, ýeriň söwdagärleri bolsa onuň nepis nygmatlarynyň köpçüligi arkaly baýadylar”. Men asmandan başga bir sesi eşitdim; ol şeýle diýýärdi: “Eý, Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň betbagtçylyklaryny kabul etmezligiňiz üçin, ondan çykyň. Çünki onuň günäleri asmana çenli ýetdi, Hudaý bolsa onuň etmişlerini ýat etdi.” Ylham 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Taryhyň pygamberlik çyzygy, ýa-da aýdyp bilsek, on sekizinji bapda şöhraty bilen ýeri ýagtylandyrýan perişde arkaly beýan edilen wakalaryň yzygiderliligi, höküm çykarşyň tamamlanmagyna, synag möhletiniň ýapylmagyna we iň soňky ýedi bela alyp barýan wakalary aňladýar. On sekizinji bapda beýan edilen pygamberlik taryhy, on dördünji bapdaky üç perişde tarapyndan görkezilen pygamberlik taryhynyň çyzygyna “parallel” dowam edýär.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> Hudaý Ylham 14-däki habarlara pygamberlik hatarynda öz ornuny berdi, we olaryň işi bu ýeriň taryhynyň ahyryna çenli togtamaly däldir. Birinji we ikinji perişdäniň habarlary henizem şu döwür üçin hakykatdyr we olar munuň yzysüre gelýäni bilen ugurdaş dowam etmelidir. Üçünji perişde öz duýduryşyny güýçli ses bilen yglan edýär. «Mundan soňra», diýip Ýahýa aýtdy, «asmandan beýik kuwwata eýe bolan başga bir perişdäniň inýändigini gördüm, we ýer onuň şöhraty bilen ýagtyldy». Bu ýagtylykda üç habaryň ählisiniň nury birleşýär». The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

On dördünji babyň asmanyñ ortasynda uçup barýan üç perişdesi, haýwanyň nyşany we synag möhletiniň ýapylmagy bilen tamamlanýan bütindünýä habaryny alamatlandyrýar. On sekizinji bapda bolsa, habary hem synag möhletiniň ýapylmagy bilen tamamlanýan perişdäniň şöhraty bilen bütin ýer ýüzi ýagtyldylýar.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

On dördünji bapta üç perişde arkaly nyşanlaýyn şekillendirilýän we on sekizinji bapta aşak düşýän perişde arkaly hem görkezilýän habar birmeňzeş duýduryş habarynyň iki görnüşli beýan edilişidir. Mukaddes Kitapda artykmaç hiç zat ýokdur, biderek goýlan hem hiç zat ýokdur. Şol bir habaryň Ýahýa tarapyndan birden artyk gezek görkezilmegi bu habaryň ähmiýetiniň nygtalyşydyr we bu “gaýtalamak we giňeltmek” diýlip atlandyrylýan, Mukaddes Kitaba mahsus bolan ylahy öwretmek usulyny görkezýär. Pygamberlik taryhynyň iki ugruny bir ýere getirmek, şol ugurlaryň her biri beýlekisinden aýratynlykda seredilende tanaljak bolmadyk hakykatlary ýüze çykarýar. Häzirki döwürde bir waka barada şaýatlyk etmek üçin şol bir wakanyň iki şaýadyny kazyýete getirseňiz, olaryň syýasy ýa-da jemgyýetçilik ideologiýasyna görä biri-birine garşy gelýän beýannamalar bermegi örän mümkin. Mukaddes Kitabyň şaýatlary bilen beýle däldir; olar hemişe ylalaşýarlar, eger size olaryň ylalaşmaýan ýaly bolup görünýän bolsa, onda siz bir zada nädogry seredýänsiňiz.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Biziň göz öňünde tutýan iki mysalymyz, Malakiýa kitabynyň Ylýas pygamberiň gaýdyp gelişi hökmünde görkezýän şol bir duýduryş habarydyr. Bu üç habaryň hemmesi synag möhletiniň ýapylmagyndan öň gelýär — çünki pygamberligiň şol üç ugrunda jemlenen duýduryş habary diňe synag möhletiniň ýapylmagyndan öň berilmek bilen çäklenmän, eýsem synag möhletiniň ýapylmagy hut şol duýduryş habarlarynyň hersiniň salgylanýan nokady, isleseňiz, temasy bolup durýar. Aslynda, haýsydyr bir duýduryş habary haýsydyr bir pygamber tarapyndan yglan edilýän ýa-da şekillendirilýän bolsa, ol Ylham kitaby 14, 18 we Malakiýanyň Ylýas baradaky pygamberligindäki şol bir duýduryşdyr.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Pygamberligiň bu üç ugryň özara utgaşykly gidýändigini aňsatlyk bilen görkezmek bolýar. Şeýle diýilse-de, Mukaddes Kitapdaky pygamberlikde maglumatyň iki esasy çeşmesi bardyr. Olaryň biri dünýäniň ahyrynda bolup geçýän wakalaryň yzygiderliligini anyklamakdyr. Beýleki maglumat çeşmesi bolsa geljekdäki wakalary beýan edýän habara bagly pygamberleriň işleriniň şekillendirilmegidir.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Bu pikirler bilen baglylykda göz öňünde tutulmaga mynasyp iki kada bar. Birinjisi, ähli pygamberleriň synag möhletiniň tamamlanýan ýeri bolan dünýäniň ahyry barada sözleýändikleridir.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Gadymy pygamberleriň her biri öz döwri üçin däl-de, biziň döwrümiz üçin has köp sözledi; şonuň üçin olaryň pygamberlikleri biziň üçin güýjündedir. ‘Indi bu zatlaryň bary olara görelde hökmünde boldy; we dünýäniň soňlarynyň gelip ýetenleri bolan biziň nesihatlanmagymyz üçin ýazylýar.’ 1 Korintoslylar 10:11. ‘Olaryň özlerine däl-de, bize hyzmat edendikleri ol zatlar, häzir size gökden iberilen Mukaddes Ruh arkaly Hoş Habary wagyz edenler tarapyndan habar berildi; bu zatlara perişdeler hem seretmegi arzuw edýärler.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Mukaddes Kitap, hazinelerini bu soňky nesil üçin ýygnap, bir ýere baglap goýdy. Ähli beýik wakalar we Köne Äht taryhynyň ähli çynlakaý hadysalary soňky günlerde ybadathanada gaýtalanypdy we gaýtalanyp dur. Saýlanan Habarlar, 3-nji kitap, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Mukaddes Kitabyň ähli pygamberlik habarlary «dünýäniň ahyrlary biziň üstümize gelen» bizler üçin «öz güýjünde durýar». Bu düzgün, Mukaddes Ruhuň «şekillendiren» «meselelerini» kesgitleýän başga bir düzgün bilen bilelikde alnanda, ýagny «hem pygamberligiň berlişinde», hem-de «suratlandyrylan wakalarda», islendik bir pygamberligiň başyndaky pygamberlik wakalarynyň onuň soňundaky pygamberlik wakalaryna nusga bolýandygy we olar bilen utgaşykly gidýändigi baradaky pikire goşmaça kuwwat berýär.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Hudaý Sözüni has içgin, has ýakyndan öwrenmäge zerurlyk bar; aýratyn-da, Daniel we Ylham kitaby işimiziň taryhynda ozal hiç haçan bolşy ýaly üns merkezinde bolmalydyr. Käbir ugurlarda, Rim häkimiýeti we papalyk babatda, aýdyljak zadymyz azrak bolup biler; emma biz Mukaddes Ruh arkaly ylhamlandyrylan pygamberleriň we resullaryň ýazyp goýan zatlaryna ünsi çekmelidiris. Mukaddes Ruh, hem pygamberligiň berlişinde, hem-de suratlandyrylan wakalarda, meseleleri şeýle tertipleşdirendir welin, munuň arkaly ynsan wekili gözden salynmaly, Mesihde gizlenmeli, Asmanyň Rebbi Hudaý we Onuň kanuny bolsa beýgeldilmelidir diýip öwredilýär. Daniel kitabyny okaň. Onda görkezilen patyşalyklaryň taryhyny nokatba-nokat göz öňüne getiriň.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Mukaddes Ruh pygamberligiň berlişinde-de, suratlandyrylan wakalarda-da meseleleri şeýle bir tertipleşdirendir.” “Pygamberligiň berlişinde we suratlandyrylan wakalarda” “meseleler” “Mukaddes Ruh” tarapyndan şeýle bir “tertipleşdirilendir” welin, hem “pygamberligiň berlişi”, hem-de “suratlandyrylan wakalar” ylhamly hökmünde ykrar edilmeli we dünýäniň soňunyň pygamberlik nusgalygyna degişli edilmelidir.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Ýahýa pygamberçiligi Jebraýyl tarapyndan kabul etdi we ony kitaba ýazyp, ýygnaklara ibermegi buýruldy. Şol wagtda ol Rim tarapyndan yzarlanýardy; ol häzirki dünýäde “gara meýdança” diýip atlandyrylýan zada meňzeş bir görnüşde sürgün edilipdi. Şol taryhy ýagdaýda Ýahýa adamzadyň arasyndan Guantanamo aýlagyndaky islendik tussag ýaly üzňeleşdirilipdi.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Ýahýa bu görnüşiň özüne Rebbiň güni bolan ýedinji gün Sabatynda ybadat edip duran wagty berlendigini görkezýär.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Çünki Ynsan Ogly şenbe gününiň hem Rebbi-dir. Matta 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Ruhda ybadat edip durka, onuň arkasyndan beýik bir ses eşitdi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Men, Ýahýa, siziň doganyňyz, muşakgatda, Isa Mesihiň Patyşalygynda we sabyrlylygynda siziň bilen şärik bolýan, Hudaýyň sözi we Isa Mesihiň şaýatlygy sebäpli Patmos diýlip atlandyrylýan adada idim. Rebbiň gününde Ruhda boldum, we yzymdan surnaý sesine meňzeş beýik bir ses eşitdim, şeýle diýýärdi: Men Alfa we Omega, Ilki we Ahyry; görýän zatlaryňy kitaba ýaz-da, ony Aziýadaky ýedi ýygnaga iber: Efese, Smirna, Pergama, Týatira, Sardise, Filadelfiýa we Laodikýa. Ylham 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Ýahýa, onuň daş-töweregi we görkezilen ýagdaýlary ony ýedinji gün Şenbe güni ybadat edýänligi üçin yzarlanýan biri hökmünde häsiýetlendirýär; emma ol şeýle hem Mukaddes Kitaba-da, “Isanyň şaýatlygy” bolan Ellen Waýtyň ýazgylaryna-da ynanýandygy sebäpli yzarlanýar. Ol öz arkasyndan gelen güýçli bir sesi eşidýär, ony görmek üçin öwrülýär; we muny etmek bilen, dünýäniň ahyrynda öz arkalaryndan: “ýol şudur, şonda ýöräň” diýýän bir sesi eşidýän Ýedinji Gün Adventistini aňladýar.

All the lines of prophecy parallel each other at the end of the world.

Dünýäniň ahyrynda pygamberlikleriň ähli ugurlary biri-birine parallel gidýär.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Ylhamda Mukaddes Kitabyň ähli kitaplary birleşýär we tamamlanýar.” Resullaryň Işleri, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Yzyndan bir ses eşidýän islendik pygamber, dünýäniň ahyrynda Hudaýyň halkynyň şekillendirişinde Ýahýa bilen gabat gelýär. Ýahýa yzyndan görkezme berýän bir sesi eşitdi. Işaýa hem görkezme berýän bir sesi eşitdi.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Şonuň üçin Reb size merhemet etmegi üçin garaşar, şonuň üçin hem size rehimdarlyk etmegi üçin belent göteriler; çünki Reb adalat Hudaýydyr; Oňa garaşýanlaryň hemmesi bagtlydyr.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Çünki halk Sionda, Yerusalimde yaşar; sen artıq ağlamazsın. Ol seniñ feryadıñnıñ sesine qarşı örte merhemetli bolar; eşidende, saña cevap berer. Reb size musibet çöregini we ezýet suwuny berse-de, muallimleriñiz indi artık gizlenmez, emma gözüñiz öz muallimleriñizi görer. Gulaklarıñız yzyňızdan bir sözi eşider: “Yol budur, onda yürüň”, sag tarapa dönseñiz-de, sol tarapa dönseñiz-de. Işaýa 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Hudaýyň galyndy halky olaryň yzyndan gelýän, haýsy ýoldan ýöremelidiklerini görkezýän bir sesi eşidýär. Şondan soň olar şol sesi diňlejekdiklerine ýa-da diňlemezliklerine karar bermeli bolýarlar. Ýahýa we Işaýa arkaly görkezilen halk — Rebbiň gijikýän wagtynda Oňa garaşýan, dünýäniň ahyryndaky halkdyr; we Işaýa bize Onuň höküm Hudaýy bolandygy sebäpli gijikýändigini habar berýär. 1798-nji ýyldaky Millerit taryhynyň başlangyjyndan başlap, Ýekşenbe kanunyndaky Adventizmiň synag möhletiniň ýapylýança, Hudaý asmanyň mukaddes ýerinde höküm işini amala aşyrýar. Wada şudur: höküm döwründe Rebbe garaşýanlar mübärek bolarlar.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Garaşanlary üçin ak pata berlen Hudaýyň halky, on gyz baradaky tymsalda Güýewi garaşýan gyzlar arkaly şekillendirilýär. Onuň barysy uka gitdi, soňra bolsa ýarygijede uklap ýatan gyzlary iki topara aýyrýan bir krizis gelip ýetýär. Bir topar olaryň arkasyndan gelen sesi eşidip, haýsy ýol bilen öňe gitmelidigini olara görkezýän şol sesi görmek üçin yzyna öwrüldi; beýleki topar bolsa, Ylham kitaby boýunça dowam edip gelýän habaryň: “Gulagy bolan eşitsin, Ruhyň ýygnaklara aýdýanlaryny eşitsin” diýenine garamazdan, yzyna öwrülip şol sesi diňlemekden ýüz öwürdi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Matta 25-däki on gyzyň tymsaly hem Adventist halkynyň tejribesini şekillendirýär. Uly Dawala, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Ýahýa geljegi düşünmek üçin geçmişe ýüzlenýän Adventist halkyny aňladýar. Olar Ýahýanyňky ýaly “yzlaryndan bir sözi” eşidenlerinde, şol söz Işaýanyň hut şuňa meňzeş wakanyň şaýatlygynda berlen görkezmäni hem öz içine alýar. Işaýanyň görkezmesi şeýle-di: “Ine, ýol şudur, onda ýöräň; saga sowulanyňyzda hem, çepe sowulanyňyzda hem.” Danieliň on ikinji babyndaky paýhasly gyzlar dünýäniň ahyrynda bilimiň artmagyny düşünýärler, çünki olar açylan ýaşaýyş beriji bilimi düşünmek üçin Sözüň içinde “o tarapa-bu tarapa ylgapdylar.”

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Emma sen, eý Danyýel, sözleri gizlin sakla we kitaby ahyrzamanyň wagtyna çenli möhürle; köp adamlar ol ýana, bu ýana ylgap gezerler, we bilim artar. Danyýel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Biziň garap geçýän pygamberlerimiz höküm soňuna ýetýän we synag möhletiniň ýapylýan taryhyndaky Ýedinji Gün Adventistlerini aňladýar. Akylly gyzlar hökmünde görkezilenler yzlaryndan gelen bir sesi eşidýärler: «Ine, ýöremeli ýol şu» diýip; we Ol çepe ýa-da saga öwrülenlerinde, şol ýolda olary ýolbeletlik etmegi wada berýär. Akylly gyzlaryň, kitap möhürden çözülende, edýän «oňa-buňa ylgaşy» Mukaddes Kitaby öwrenmegiň nyşanydyr. Tebigat bize ylgaýmak üçin ilki ýöremegi öwrenmelidigimizi öwredýär; we Işaýanyň şaýatlygy aýdýar welin, eger sen yzyňdan gelen sese gulak assaň, Ol seni Öz Sözüni öwrenmekde, Köne Ähte (çep) ýa-da Täze Ähte (sag) öwrülseň-de, ýolbeletlik eder. Mukaddes Kitaby aç, Ol seni Öz sesi bilen ýolbeletlik eder. Emma dünýäniň ahyryndaky Ýedinji Gün Adventistleri üçin bu, şeýle hem, Mukaddes Kitaby açanyňda (çep) we Pygamberlik Ruhuny açanyňda (sag) hem, Ol seni ýolbeletlik eder diýmegi aňladýar.

The way to walk is even more specific when Jeremiah’s testimony is added.

Ýermeýanyň şaýatlygy hem goşulanda, ýörelişiň ýoly has-da anyk bolýar.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Reb şeýle diýýär: Ýollaryň başynda duruň, serediň, gadymy ýodalary soraň: ýagşy ýol nirede bolsa, şonda ýörüň; şonda janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: “Biz ol ýolda ýöremeris” diýdiler. Şeýle hem Men siziň üstüňize garawullar goýdum-da: “Surnaý sesine gulak asyň” diýdim. Emma olar: “Biz gulak asmarys” diýdiler.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Şonuň üçin diňläň, eý milletler, we bil, eý jemagat, olaryň arasynda näme bardygyny. Diňle, eý ýer ýüzi: ine, Men bu halka betbagtçylyk getirerin, hatda olaryň pikirleriniň miwesini hem; çünki olar Meniň sözlerime gulak asmadylar, ne-de Meniň kanunyma, eýsem ony ret etdiler. Ýermeýa 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Bu parçanyň içinde çokunýanlaryň iki topary bar. Bir topar ähli “ýollara” seredip, onda ýöremek üçin “gadymy ýodalary” saýlap alýar. Olar beýleki mümkin bolan ähli “ýollaryň” arasyndan “gowy ýoly” saýlap bilýärdiler, çünki olar özleriniň yz tarapyndan gelen sesi diňlänlerdi, we şol ses olara şeýle habar beripdi: “ýol budur, şonuň içinde ýöreň.” Ýahýa yz tarapyndan gelýän sesi, “gadymy ýodalardan” gelýän sesi eşidýänleri aňladýar.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Reb şeýle diýýär: Ýollaryň üstünde duruň, syn ediň we gadymy ýodalary soraň, ýagşy ýoluň nirededigini anyklaň-da, şol ýolda ýöreň.’ Ýeremiýa 6:16.”

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Hiç kimse imanımızın temellerini söküp atmaya kalkışmasın—işimizin başlangıcında, Söz’ün duayla incelenmesi ve vahiy aracılığıyla atılmış olan temelleri. Son elli yıldır bu temeller üzerine bina etmekteyiz. İnsanlar yeni bir yol bulduklarını ve atılmış olandan daha sağlam bir temel koyabileceklerini sanabilirler. Fakat bu büyük bir aldanıştır. Atılmış olandan başka hiç kimse başka bir temel atamaz.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> Geçmişte köp adam täze bir imany gurmaga, täze ýörelgeleri ornaşdyrmaga synanyşdy. Emma olaryň guran zady näçe wagtlap durup bildi? Ol tiz ýykldy, çünki ol Gaýanyň üstünde binýat edilmedi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ilkinji şägirtler adamlaryň sözlerine ýüzbe-ýüz bolmaly däldiler-mi? Olar ýalan taglymatlary diňlemeli bolmadylar-my, soňra bolsa, ähli zady ýerine ýetirip, berk durup: «Goýlan esasdan başga hiç kim başga bir esas goýup bilmez» diýmelidirdiler däl-mi?” 1 Korinfliler 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Şeýlelik bilen, biz öz ynamymyzyň başlangyjyny ahyra çenli sarsmaz saklamalydyrys. Gudratly sözler Hudaý tarapyndan we Mesih tarapyndan bu halka iberildi; olar bu halky dünýäden çykaryp, nokat-nokat, häzirki hakykatyň aýdyň ýagtylygyna getirdi. Dodaklary mukaddes ot bilen degirilen Hudaýyň hyzmatkärleri bu habary yglan etdiler. Ylahy söz beýan edilen hakykatyň hakykylygyna öz möhürini basdy.” Testimonies, 8-nji tom, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Ýöne Ýeremiýanyň setirinde başga bir topar hem bar, olary onuň özleriniň “ýygnagy” diýip atlandyrşy ýaly, täze bir imany aňladýan bir jaý gurupdyrlar, we ol jaý gaýanyň üstünde gurulmandygy sebäpli ýykylar. Şol jaý Ýedinji gün adwentistler ýygnagydyr, ýa-da Ýahýanyň hut şol bir ýygnagy atlandyryşy ýaly — Şeýtanyň sinagogasy.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Eşitmekden ýüz döndermek — Onuň «sözlerini» we Onuň «kanunyny» ret etmekdir. Yza dolanyp, gadymy ýollarda ýöremäge garşy gozgalaňçylyk edenleri we garawulçynyň surnaý habaryny hem eşitmekden ýüz öwrenleri sebäpli, Hudaý Ýermeýanyň «erbet jemagat» diýip atlandyrýan halkynyň üstüne bela inderjekdir. Hudaýyň Laodikeýadaky Ýedinji gün Adwentistler ýygnagy bilen nähili iş salyşýandygy Mukaddes Kitabyň pygamberlikleriniň bir temasydyr. Hoşeýa pygamber olaryň näme sebäpden ret edilýändigi barada aýdanda, «erbet jemagatyň» häsiýetnamasyna goşant goşýar.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Halkym bilimsizlik zerarly heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin, Maňa ruhany bolmazlygyň üçin; Hudaýyňyň kanunyny unudanyň üçin, Men hem seniň çagalaryňy unudaryn. Hoşeýa 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Olar bilim ýetmezçiligi sebäpli ret edilýärler; bu bolsa soňky döwürde möhri açylýan habary aňladýar. Hudaý bu ýerde Öz halky bilen bolan ähd gatnaşyklaryny şu parçada soňlaýar, çünki Ol olary gönüden-göni: “Meniň halkym!” diýip atlandyrýar. Olar Mesihi ret edendikleri we Onuň kanunyny unudandyklary üçin, Hudaýa ruhany bolmazlar. Hudaýyň halky Hudaý bilen ähde girende, Ol olary ruhanylar we patyşalar edýär. Hudaý gadymy Ysraýyl bilen ähde gireninde, Musa arkaly şeýle diýdi:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Şonuň üçin, eger siz hakykatdan-da Meniň sesime gulak asyp, Ähtimi berjaý etseňiz, onda ähli halklaryň içinden Maňa aýratyn gymmatly hazyna bolarsyňyz; çünki bütin ýer ýüzüsi Meniňkidir. Şeýle hem siz Maňa ruhanylar şalygy we mukaddes millet bolarsyňyz. Ysraýyl ogullaryna aýtmaly sözleriň şulardyr. Çykyş 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Hudaý hristian ýygnagy bilen äht baglaşanda, Ol Petrus arkaly şeýle diýdi:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Emma siz saýlanyp alnan nesil, patyşalyk ruhanylygy, mukaddes millet, Öz halkysyňyz; şonuň üçin sizi garaňkylykdan Öz ajaýyp nuruna çagyran Zatyň şöhratyny yglan edersiňiz; öňler halk däl ekeniňiz, indi bolsa Hudaýyň halkysyňyz; öňler rehim tapmadyklar ekeniňiz, indi bolsa rehim tapansyňyz. 1 Petrus 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Petrus bu aýatlarda gadymy Ysraýylyň Hudaýyň saýlanan äht halky bolmakdan hristian ýygnagyna geçişi barada söz açýar; ol: «öňler halk däldiňiz, emma indi Hudaýyň halkysyňyz» diýýär. Ýahudylar özlerini Hudaýdan aýyranlarynda, Reb hristian ýygnagy bilen äht baglaşdy. Ikisi-de Reb bilen nikaly bolan wagtlarynda ruhanylar milleti hasap edilýärdi.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Ruhany hökmünde ret edilmek, bir wagtlar äht halky bolandygyňy görkezýär. Ýedinji gün adventistleri adventist taryhynyň başynda Reb bilen äht baglaşdylar. Çöldäki ybadathana Reformatordan çykdy, emma Millerit habaryny ret etdi, şonuň bilen-de birinji we ikinji perişdeleriň habarlarynyň taryhynyň dowamynda özlerini Hudaýdan aýyrdylar. Ahyrky aýrylyşma ikinji perişdäniň gelişi bilen boldy, we yglan şeýle boldy: olar indi Mesihiň gyzy däl-de, eýsem Wawilonyň gyzy bolupdyrlar. Şondan dessine soň, Gije ýarymy nidasynyň dowamynda, Hudaý Öz täze gelnini äht nikasyna çagyrdy.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Gadymy Ysraýyl üçin ähtiň nyşany bolan iki tagta On tabşyrygyň iki tagtasydy; ruhy taýdan häzirki döwürdäki Ysraýyl üçin iki tagta bolsa 1843-nji we 1850-nji ýyllaryň çyzgylarynda beýan edilişi ýaly Habakukyň iki tagtasydyr. Ylhamyň gaýtalap Laodikeýa diýip kesgitlän äht halky köne ýollary ret etdi, yzlaryndan gelýän sesi diňlemekden boýun gaçyrdy, şonuň üçin hem olar Rebbiň agzyndan çykarylyp taşlanyşy ýaly gadymy Ysraýylyň ahyrky taryhyny gaýtalaýarlar. Olaryň arasynda Özüniň: «Meniň halkym» diýip atlandyrýanlaryna näme üçin beýle bolýar?

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Adwentizmiň tejribesini görkezýän on gyzyň tymsaly iki gezek ýerine ýetýär: bir gezek Adwentizmiň başynda, soň bolsa onuň ahyrynda. White uýamyz bu tymsalyň iň ownuk-jikme-jikligine çenli ýerine ýetendigini we ýerine ýetjekdigini, şeýle hem bu tymsalyň hemişe üçünji perişde ýaly häzirki hakykat hökmünde düşünilmelidigini öwredýär.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> «Men köplenç on gyzyň tymsalyna salgylanylýaryn; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal harpy-harpyna çenli ýerine ýetdi we ýerine ýetiriler, çünki ol şu döwür üçin aýratyn ulanylyşa eýedir we üçünji perişdäniň habary ýaly, ýerine ýetdi hem-de zamananyň ahyryna çenli häzirki hakykat bolmagynda dowam eder». Review and Herald, 1890-njy ýylyň 19-njy awgusty.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Millerit Adventizmi, olaryň 1843-nji ýyldaky başa barmadyk çaklamasy bilen 1844-nji ýylyň 22-nji oktýabry baradaky dogry çaklamasynyň arasynda, meseliň garaşmak döwrüni ýerine ýetirdi. Bu taryhyň pygamberlik jikme-jiklikleri köpdür we möhümdir, ýöne men diňe On gyzyň meseliniň, aýal dogan Waýtyň ýaňy beýan edişi ýaly, üçünji perişde bilen göni baglanyşyklydygyny görkezmek isleýärin.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

1798-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli birinji perişdäniň habary höküm işiniň açylyşyny yglan etdi. Höküm başlamazynyň öňüsyrasynda on gyz hakyndaky tymsalyň Ýarygije Çagyryşy amala aşdy. Şonuň üçin üçünji perişde höküm işiniň ýapylyşyny yglan edeninde, Ýarygije Çagyryşynyň yglany ýene-de bir gezek gaýtalanyp aýdyljakdyr.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Protestant buthanalarynyň Hudaýyň habaryny ret edip, şeýlelikde Wawilonyň gyzlaryna öwrülendigi baradaky ykrar, “harpy-hatyna çenli ýerine ýetirilýän” tymsaldaky ikinji perişdäniň habarynyň gelmegi we gijikme döwrüniň başlanmagy boldy. Reb 1843-nji ýylda dolanmady; Ol gyzlary synap görmek we olara bereket bermek üçin gijikdi. Protestant buthanalaryny Wawilonyň gyzlary hökmünde kesgitleýän ikinji perişdäniň habarynyň yglan edilmegi, henizem şol ýykylan buthanalarda galýanlar üçin ol ýerden çykyp, Milleritleriň hem-de olaryň pygamberlikler baradaky düşünjesiniň tarapynda durmaga edilen çagyryşdy. Exeter çadyr ýygnagynda Samuel Snow Rebbiň 1844-nji ýylyň 22-nji oktýabrynda geljekdigini tassyklamak üçin zerur bolan subutnamany getirdi, we Gijäniň Ýarysyndaky Gygyryş habary ýurduň üstünden deňiz joşguny ýaly sil bolup geçdi. Soňra üçünji perişde 1844-nji ýylyň 22-nji oktýabryndaky Beýik Lapykeçlikde geldi.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Bu, meniň seredip duran mowzugymyz bilen has bagly görünýän birnäçe nokady aýratynlaşdyrmak maksady bilen köp sanly maglumatlary goýup geçen başlangyç taryhynyň gysgaça jemlemesidi.

We will continue these thoughts in the next article.

Bu pikirleri indiki makalada dowam etdireris.

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