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# The Revelation of Jesus Christ - Number Seventeen

Isa Mesihiň Ylhamy — On ýedi Nomer

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Gurak Süňkleri Oýarmak: Garaşylýan Wagtda Päkliğe we Imana Çagyryş

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Çölde feryat edýäniň “sesini” eşidýän, köçede öli ýatan gury süňkler muny Ýesusyň Ony ibermek baradaky wadasynyň berjaý edilmeginde Tesel berijiniň gelendigi sebäpli edýärler. Milleritleriň ilkinji lapykeçliginde Milleritler gyzlaryň tymsalynyň gijä galma döwründe durandyklaryna düşündiler.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “Göwni galanlar Mukaddes Kitapdan özleriniň gijikdirme döwründedigini, hem-de olar görlüşiň berjaý bolmagyna sabyr bilen garaşmalydyklaryny gördüler. Olaryň 1843-nji ýylda öz Reblerini garaşmagyna alyp baran şol bir subutnama, 1844-nji ýylda hem Ony garaşmaga sebäp boldy.” Ruhy Peşgeşler, 1-nji tom, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Milleritler tarapyndan nusgalanan adamlar ilkinji lapykeçligiň tejribesini gaýtalaýarlar, we muny edenlerinde, olaryň hem gyzlaryň tymsalynyň gijikme döwründediklerine düşünmelidirler. Olar bu hakykaty diňe Teselli Berijiniň täsiri arkaly görüp bilýärler. Teselli Beriji tarapyndan ýüze çykarylan şol tanama, Ezekiele gury, öli süňkleriň jülgesine yglan etmegi buýruk berlen ilkinji pygamberlik bilen şekillendirilýär.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Ol maňa ýene şeýle diýdi: «Bu süňkleriň üstünde pygamberlik et-de, olara şeýle diý: “Eý, gurak süňkler, Rebbiň sözüni eşidiň. Hökmürowan Reb bu süňklere şeýle diýýär: Ine, Men size dem girizerin, siz hem direlersiňiz. Men siziň üstüňize siňir goýaryn, bedeniňize et bitirer, sizi deri bilen örtüp, içiňize dem salarýn, siz hem direlersiňiz; şonda Meniň Rebdigimi bilersiňiz.”» Şeýlelikde, maňa buýrulyşy ýaly pygamberlik etdim; pygamberlik edip durkam, bir ses eşidildi, ine, bir sarsgyn boldy, süňkler bir-birine, her süňk öz süňgüne golaýlaşdy. Men seredip durkam, ine, olaryň üstünde siňir peýda boldy, et bitdi, üstleri deri bilen örtüldi; emma olarda heniz dem ýokdy. Ezekiel 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Şowhun” Mukaddes Ruhy aňladýar. Şol pursatda gyzlar özleriniň eglenme wagtyndadyklaryny tanamalydyrlar. Göwni galanlaryň özleriniň eglenme wagtyndadyklaryny tananlarynda näme etmelidigi baradaky Mukaddes Kitapdaky görkezmeler juda köpdür. Ýermeýa olaryň hiç haçan “masgaralaýjylaryň ýygnagyna” gaýdyp barmaly däldigini öwredýär; bu bolsa Filadelfiýa iberilen habarda Şeýtanyň sinagogasydyr. Olar gymmatlyny bihaýadan hem aýyrmalydyrlar. Bihaýa bilen garşy goýlan gymmatlynyň goşa manysy bar.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Men bu pygamberlik tapawudyny birnäçe ýyl ozal, William Milleriň düýşüne bir ulanylyş beremde, özüm üçin öwrendim. Men gymmatbahaly daşlary Hudaýyň Sözüniň hakykatlary, galp gymmatbahaly daşlary bolsa bozulan taglymatlar diýip dogry kesgitledim. Şondan soň maňa James White-yň hem William Milleriň düýşüne bir ulanylyş berendigi görkezildi, we ol öz ulanylyşynda gymmatbahaly daşlary Hudaýyň wepaly halky, galp gymmatbahaly daşlary bolsa hakykaty ýalan ykrar edýänler diýip kesgitledi. James White-yň bu düýş barada näme öwredendigini derňänimde, ikimiziň hem dogrudygyny düşündim. Gymmatbahaly daşlar Hudaýyň wepaly halkyny, galp gymmatbahaly daşlar bolsa wepasyzlary aňladyp biler; emma gymmatbahaly daşlar Hudaýyň Sözüniň hakykatlaryny hem, galp gymmatbahaly daşlar bolsa ýalan taglymatlary hem aňladyp biler. James White Milleriň düýşüni şol wagt öz ýaşap ýören taryhyna uýarlady, men bolsa düýşe ahyrzamanyň taryhy hökmünde çemeleşipdim. Bu iki ulanylyş bilelikde adamlaryň ynanýan zatlaryna öwrülýändigini görkezýär; eger olar ýalňyş taglymatlara ýapyşmagy saýlasalar, onda olar baglanyşykly bolup galan taglymatlary bilen birlikde hapalyk çotgaly adam tarapyndan penjireden süpürilip taşlanarlar. Biz iýýän zadymyzy bolýarys.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Göwnüçökgünler özleriniň Ýermeýa görä egleniş wagtyndadyklaryny bilende, gymmatlyny haramzadadan aýyrmalydyrlar.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Hudaýyň hökümetine garşy uruş alyp barýan adamlaryň käwagt görkezýän paýhasyna nädip eýe bolýandyklary nähili bolýar? Şeýtanyň özi asman köşklerinde terbiýelendi, ol ýagşylygy hem, ýamanlygy hem bilýär. Ol gymmatly zady pes zat bilen garyşdyrýar, we hut şu zat oňa aldaw güýjüni berýär. Emma Şeýtan özüni asman şöhleliliginiň egin-eşigine bürenensoň, biz ony ýagtylyk perişdesi hökmünde kabul etmelimi? Synaga salyjy öz usullaryna görä taýýarlanan, onuň ruhy bilen ylhamlandyrylan we onuň işine laýyklaşdyrylan wekillerine eýedir. Biz olar bilen hyzmatdaşlyk etmelimi? Bilim almagyň zerur bölegi hökmünde onuň wekilleriniň işlerini kabul etmelimi?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Gymmatly we nejis, hakykat bilen ýalňyşy aňladýar. Şeýle hem ol adamlaryň iki toparyny aňladýar.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “Şeýle-de bolsa, Hudaýyň binýady berk durandyr, onda şu möhür bardyr: Reb Özünikileri tanaýandyr. Şeýle hem: Mesihiň adyny agzan her kim nähaklykdan ýüz döndersin. Emma uly bir öýde diňe altyn we kümüş gaplar bolman, agaçdan we toprakdan edilen gaplar hem bardyr; olaryň käbiri hormat üçin, käbiri bolsa masgaraçylyk üçindir.” “Uly öý” Ybadathanany aňladýar. Ybadathanada gymmatlylar bilen birlikde haramlar hem tapylar. Deňze taşlanan tor ýagşylary-da, erbetleri-de ýygnaýar.” Review and Herald, 1901-nji ýylyň 5-nji fewraly.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Ýeremiýa görkezme aldy: eger ol dolanyp gelse, akylsyz gyzlardan aýrylmalydy we akylsyz gyzlaryň ýalňyş taglymatlaryndan hem aýry durmalydy. Ýüz kyrk dört müň kämil agzybirlige girenlerdir. Ýeremiýa, eger olar görnüş sözlände Hudaýyň “agzy” boljak bolsalar, onda dördünji ýeller baradaky Ezekieliň ikinji habary arkaly möhürlenmäge çagyrylanlaryň ýerine ýetirmeli işini aňladýar. Görnüş höküm gelende Millerit taryhynda sözledi, ýer jandary sözlände we üçünji hasratyň hökümi gelende bolsa, ýüz kyrk dört müňüň taryhynda sözleýär. Şonda Ýeremiýa arkaly görkezilen işi amala aşyranlar Hudaýyň garawullary hökmünde ýokary galdyrylýar.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Reb disappointed bolanlary özleriniň ölümden oýatmak üçin Teselli Berijini iberende, eger olar Ýekşenbe kanuny krizisinde Onuň sözçüleri boljak bolsalar, olaryň amala aşyrmaly arassalanma işini görkezýär. Işaýa Ýeremiýanyň maslahatyna razylaşýar.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Daglaryň üstünde hoş habary getirýäniň, parahatçylygy yglan edýäniň aýaklary nähili ajaýypdyr; ýagşylygyň hoş habaryny getirýäniň, gutulyşy yglan edýäniň; Siona: «Seniň Hudaýyň höküm sürýär!» diýýäniň aýaklary nähili ajaýypdyr! Seniň garawullaryň seslerini götererler; bilelikde ses edip aýdym aýdyp şatlanarlar; çünki Reb Siony gaýtadan dikeldende, olar muny öz gözleri bilen görerler. Eý Iýerusalimiň weýran ýerleri, şatlyk bilen joşup çykyň, bilelikde aýdym aýdyň; çünki Reb Öz halkyna teselli berdi, Iýerusalimi halas etdi. Işaýa 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

“Hoş habary getirýänler” we “parahatçylygy hem gutulyşy yglan edýänler” “seslerini bilelikde galdyrýarlar”, çünki olar “göz-göze görerler.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Ýene birnäçe başgalar-da maňa görkezildi; olar meniň agzanlarym bilen öz täsirlerini birleşdirýärler we bilelikde mümkin boldugyça jemagatdan sowmaga hem-de bulaşyklyk döretmäge çalyşýarlar; olaryň täsiri bolsa Hudaýyň hakykatyny abraýdan düşürýär. Isa we mukaddes perişdeler Hudaýyň halkyny bir imana getirmek hem-de birleşdirmek üçin işleýärler, şeýdip olaryň hemmesi bir pikirde we bir hökümde bolsunlar. Olar iman birligine getirilip, şu döwür üçin dabaraly, möhüm hakykatlar babatda bir-birine gabat görýänçäler, Şeýtan olaryň öňe gidişine garşy durmak üçin işleýär. Isa Öz gurallary arkaly ýygnamak we birleşdirmek üçin işleýär. Şeýtan bolsa öz gurallary arkaly pytratmak we bölmek üçin işleýär. ‘Çünki, ine, Men buýuraryn, we Men Ysraýyl öýüni ähli halklaryň arasynda, edil däne elekdäki ýaly, eleşdireýin; emma ýere iň kiçi dänäniň hem biri-de gaçmaz.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Hudaý häzirki wagtda Öz halkyny synagdan geçirýär we barlaýar. Häsiýet kemala getirilýär. Perişdeler ahlak gymmatyny çekeleşdirýärler hem-de ynsan ogullarynyň ähli işleriniň wepaly ýazgysyny ýöredýärler. Hudaýa degişli diýlip ykrar edilýän halkyň arasynda-da bozulan ýürekler bar; emma olar synalyp, barlanyp görler. Her kimiň ýüregini okaýan şol Hudaý, hakykatyň öňe gitmegine päsgel berip gelen büdreme daşlarynyň aýrylyp taşlanmagy we Hudaýyň Öz kanunlaryny hem hökmlerini yglan etjek päk hem mukaddes bir halka eýe bolmagy üçin, köplenç iň az güman edilýän ýerlerde gizlenen garaňkylyk zatlaryny aýan eder.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Halas boluşymyzyň Serkerdesi Öz halkyny ädimme-ädim alyp barýar, olary arassalap hem-de göge alnyp gidilmäge taýýar edýär; bedenden daşlaşmaga meýilli bolanlary, ýolbaşçylyk edilmäge islemeýänleri we öz dogrulyklaryndan kanagat tapýanlary bolsa yzda galdyrýar. ‘Şonuň üçin, eger sendäki nur garaňkylyk bolsa, onda ol garaňkylyk nähili beýikdir!’ Adam aňyny özüne ynanýan ruhy höweslendirmäge, özleriniň dogrudygyny we nurdadygyny ynanmaga alyp barýan, şol bir wagtyň özünde bolsa Hudaýyň halkyndan daşlaşyp, özleriniň söýüp saklaýan nurunyň garaňkylykdygyny görmeýän aldawdan has uly aldaw ýokdur.” Testimonies, 1-nji jilt, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

“I ýagşy habary getirýär” diýen jümle Ýeşaýanyň şu parçasynda iki gezek gaýtalanýar; bu, Gymmatlynyň haramdan aýrylmagy bilen gazanylýan agzybirligiň Ýeşaýanyň beýan edişine eltýän aýatlaryň edişi ýaly, Gijeki Pidanyň taryhyny kesgitlemek üçindir.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Oýan, oýan; öz güýjüňi geý, eý, Sion; öz gözel geýimleriňi geý, eý, mukaddes şäher Iýerusalim; çünki mundan beýläk saňa sünnetsiz hem-de nejis adam indi hiç girmez. Tozandan sarsynyp çyk; tur we ornunda otur, eý, Iýerusalim; boýnuňdaky baglardan boşan, eý, ýesir Sion gyzy. Işaýa 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Ýeremiýa ilkinji lapykeçlikdäkileri, gijikme döwründediklerini tanaýanlary aňladýar. Işaýa şol bir adamlara: «Oýan, oýan» diýip buýurýar. Olar oýanýarlar we ahyrynda Hudaýyň ýygnagynda indi sünnetsiz we haram hiç kimiň bolmajak derejesine ýetýärler, çünki olar gymmatly bilen bihaýany aýrybaşgalaşdyrmak işini ýerine ýetirendirler. «Reb öz hökümleri dünýäniň üstüne has aýdyň biçimde inmezinden ozal, Öz ýygnagynyň päklenmegini isleýär.»

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Biz bu ýer ýüzüniň taryhynyň ahyryna örän çalt ýakynlaşýarys. Ahyrzaman örän golaý, köpleriň çak edişinden has-da golaýdyr, şonuň üçin hem halkymyza Rebbi yhlas bilen gözlemegiň zerurdygyny gyssagly ündemek ýüregime agyr borç bolup ýatyr. Köpler ruhy taýdan ukudadyr, olary ten islegleriniň ukusyndan oýarmak üçin näme aýdyp bolar? Reb öz hökümleriniň dünýäniň üstüne has aýdyň inmezinden ozal, Öz ybadathanasynyň päklenmegini isleýär.

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> “Onuň gelişiniň gününe kim çydap biler? Ol peýda bolanda kim aýak üstünde durup biler? Çünki ol eredijiniň otuna we ýuwujynyň sabynyna meňzeşdir. Ol kümşi eredip-päkleyji ýaly oturyp, Lewiniň ogullaryny päklär we olary altyn hem kümüş ýaly arassalar, şonda olar Rebbe dogrulyk bilen sadaka hödürlärler.”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Mesih her bir ikiýüzli perdäni aýryp taşlar. Hakyky bilen galpyň hiç hili garylyşy hem Ony aldap bilmez. ‘Ol eredijiniň ody ýalydyr’, gymmatlyny haramdan, hapany altyndan aýyrýandyr.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> Lewiler ýaly, Hudaýyň saýlan halky hem Onuň ýörite işi üçin Özi tarapyndan aýratyn bölünip goýlandyr. Her bir hakyky mesihçi ruhanylyk ygtyýaryna eýedir. Oňa Asmandaky Atasynyň häsiýetini dünýä görkezmek ýaly mukaddes jogapkärçilik hormat hökmünde ynanylandyr. Ol şu sözlere yhlas bilen gulak asmaly: «Şonuň üçin gökdäki Ataňyz kämil bolşy ýaly, siz hem kämil boluň».

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “Ýöne Meniň adymdan gorkýan sizler üçin Dogrulygyň Güni ganatlarynda şypa bilen dogar; siz daşary çykararsyňyz we ahyrda saklanan göleler ýaly ösüş taparsyňyz. Şeýle hem siz erbetleri aýak astyna salarsyňyz; çünki Men muny amala aşyrjak günümde olar aýaklaryňyzyň dabanynyň astynda kül bolarlar, diýip, Hökmürowan Reb aýdýar.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Hyzmatkärim Musanyň kanunyny ýadyňyzda saklaň, ony Horebde bütin Ysraýyl üçin düzgünler we hökmler bilen oňa buýurdym. Ine, Rebbiň beýik we gorkunç güni gelmezinden öň men size pygamber Ylýasy ibererin; ol atalaryň ýüregini çagalaryna, çagalaryň ýüregini hem atalaryna öwrer, bolmasa Men gelip, ýeri nälet bilen uraryn.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Ýalan taglymatlardan pugta ýapyşýanlar çölde gygyryp duran “sesiň” bilen başlanýan taryhda aýrylar. Hudaýyň döredijilik güýjüne şahsy mukaddesleşdirilen tejribäni emele getirmäge ýol bermekden ýüz öwürýänler çölde gygyryp duran “sesiň” bilen başlanýan taryhda “altyndan” aýrylar. Olar Laodikiýanyň Filadelfiýa geçýän hut şol nokadynda Laodikiýalylar bolmagynda galarlar.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Gymmatly bilen bihaýany aýryp saýlamak işi, esasan, Lawiniň ogullaryny saplamak üçin duýdansyz gelýän ähtiň habarçysynyň işidir, emma biz hem oňa gatnaşmalydyrys.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Şonuň üçin, eý söýgüli doganlarym, siz hemişe boýun bolşuňyz ýaly, diňe meniň huzurymda däl-de, eýsem indi meniň ýoklugymda has-da köp, öz gutulyşyňyzy gorky we titreme bilen amala aşyryň. Çünki islemek üçinem, Ony razy edýän zady etmek üçinem sizde iş edýän Hudaýdyr. Ähli zady hyrsyzlanmazdan we dawa-jenjelsiz ediň; şeýlelik bilen, egri we azgyn nesliň arasynda ýazgysyz we päk, Hudaýyň käýinjisiz çagalary bolarsyňyz; olaryň arasynda dünýäde şamçyra ýaly şöhle saçýarsyňyz. Filipililer 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Eremýä gelip ýetjek hökümde Hudaýyň sözçüsi bolmagy islese, gymmatlyny bihaýadan aýyrmalydygy aýdyldy. Eremýäniň özüne Hudaýyň maslahatyny eşidýändigi, eger ol bu işi öz üstüne almagy saýlasa, Teselli Berijiniň huzurynyň eýýäm elýeterlidigini görkezýärdi.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> Gutulyşa eýe bolmak işi hyzmatdaşlyk işidir, bilelikde ýerine ýetirilýän amaldyr. Hudaý bilen toba eden günäkäriň arasynda hyzmatdaşlyk bolmalydyr. Bu, häsiýetde dogry ýörelgeleriň kemala gelmegi üçin zerurdyr. Adam kämillige ýetmegine päsgel berýän zady ýeňip geçmek üçin yhlasly tagalla etmelidir. Emma üstünlik babatda ol bütinleý Hudaýa baglydyr. Adam tagallasy öz-özünden ýeterlik däldir. Ylahy güýjüň kömegi bolmasa, ol hiç hili peýda bermez. Hudaý hem işleýär, adam hem işleýär. Synaga garşy durmak adamdan gelmelidir; ol bolsa öz güýjüni Hudaýdan almalydyr. Bir tarapda çäksiz hikmet, rehimdarlyk we güýç bar; beýleki tarapda bolsa gowşaklyk, günälilik, mutlak ejizlik bar.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Hudaý biziň özümize höküm etmegimizi isleýär. Emma Ol biziň razylygymyz we hyzmatdaşlygymyz bolmazdan bize kömek edip bilmez. Ylahy Ruh adama berlen güýçleriň we ukyplaryň üsti bilen işleýär. Öz güýjümiz bilen niýetlerimizi, isleglerimizi we meýillerimizi Hudaýyň erkine laýyk getirmäge ukyply däldiris; ýöne eger biz ‘isleýän bolmaga islegli’ bolsak, Halasgär muny biziň üçin amala aşyrar, ‘hyýallary we Hudaýy tanamaga garşy özüni ýokary göterýän her bir beýik zady ýykyşdyryp, her bir pikiri Mesihiň tabynlygyna ýesir edip getirip.’ 2 Korinfliler 10:5.” Resullaryň Işleri, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Ylhamyň on birinji babyndaky üç ýarym gün, gury süňkleriň köçede öli ýatan wagty, bir “çöliň” nyşanydyr; “çöl” bolsa Lewiler 26-daky “ýedi wagt”y aňladýar. Üç ýarym günlük dargadylyşyň ahyrynda, ýüz kyrk dört müňüň arasynda bolmaga çagyrylanlar “oýanmaly” we “tozany silkmeli.” Uýam Waýt şeýle diýýär: “Reb Öz ybadathanasynyň arassalanmagyny isleýär, dünýäniň üstüne Onuň höküm-soraglary has aýdyň düşmezinden öň.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

“Päk ybadathana bilen baglanyşyklylykda ol Ýeremiýanyň “gymmatlyny bihaýadan” aýyrýan bölüp aýyrma işine salgylanýar. Şeýle hem muny Malakiniň üçünji baby bilen baglanyşdyrýar; şol ýerde bir habarçy ähtiň Habarçysy üçin ýoly taýýarlaýar. Ýoly taýýarlaýan habarçy Işaýa pygamberiň “çölde gygyrýan sesi”dir. Ähtiň Habarçysy bolsa Mesihdir; Ol “lewiler” “ýaly”, “Özüniň aýratyn işi üçin Ol tarapyndan aýratyn goýlan” ýüz kyrk dört müň bilen äht baglaşmaga taýýar bolýar. Soňra olary ruhanylar diýip kesgitleýär we Isanyň: “Şonuň üçin siz kämil boluň; gökdäki Ataňyz kämil bolşy ýaly kämil boluň” diýýän sözlerini getirýär.

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Bir arassalanyş işi bar, ol gijikme döwrüniň ahyrynda bellidir; çünki Rebbiň ýüz kyrk dört müň üçin ýerine ýetirmeli aýratyn bir işi bardyr, we Ol “Öz höküm çykaryşlary dünýäniň üstüne has aýdyň inmezden öň” arassalanan bir ybadathanany alar. Onuň höküm çykaryşlary eýýäm dünýäde bardyr, emma ýekşenbe kanuny wagtynda “Hudaýyň weýran ediji höküm çykaryşlary” inmage başlar.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Şol hökmler “hakykaty hiç haçan bilmedikler üçin merhemet wagtydyr.” Emma zerur poklanyş işine girmegi islemedikler üçin şol hökmlerde hiç bir merhemet ýokdur. “Has-da aýdyň inýän” şol “hökmler” alamat bolan hökmleri görkezýär. Olar bir duýduryş alamatyny aňladýar, we Mukaddes Ruh şol hökmler arkaly amala aşyrylýan bulaşyklygy we başagaýlygy ulanyp, “galp dynç gününi” tutýanlar bilen “Rebbiň Sabatyny wyždanlylykda saklaýanlaryň” arasynda tapawut goýýar; çünki “dünýäniň duýdurylyp bilinmeginiň” ýeke-täk ýoly şudur. Alamat bolan şol hökmler, entek Wawilonda bolan Hudaýyň çagalaryna ýüz kyrk dört müňüň nyşanyny tanatmak üçin Mukaddes Ruhuň ulanýan fonudyr.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Emma Uayt doganlar diňe bir Malahiniň üçünji babyndaky aýatlara salgylanman, eýsem Malahiniň dördünji babyndaky kitabyň jemleýji aýatlaryny hem goşýar we ýene-de ähtiň habarçysy üçin ýoly taýýarlamalydygy aýdylan “sese” salgylanýar. Ol jemleýji aýatlar ähtiň habarçysy üçin taýýarlyk hakda däl-de, Musanyň kanunyny ýatda saklamak we atalaryň ýürekleriniň çagalara, çagalaryň ýürekleriniň hem atalara öwrülmegi hakdadyr. “Ses” ilki bilen ähtiň habarçysy hökmünde Mesihe ýol taýýarlaýar, Ol birden Öz ybadathanasyna gelip, oýarylan hem-de lapykeç edilen halkyny arassalap, olaryň nyşanyň işini berjaý etmegi üçin. Soňra Malahi “sesiň” işiniň başga bir tarapyna ýüzlenýär.

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Ol “atalaryň ýüregini çagalaryna, çagalaryň ýüregini hem atalaryna öwürer,” we bu işi Horebde berlen Kanun bilen baglanyşykly amala aşyrar. Iliýas, şol bir wagtyň özünde Işaýanyň “sesi” hem bolup, Hudaýyň halkynyň günälerini ýüze çykarar. Bu päkleniş işiniň bir bölegidir. Günäniň diňe bir kesgitlemesi bardyr, ol hem Horebde berlen Kanunyň bozulmagydyr. Çokundyryjy Ýahýa Iliýasdy, we onuň işiniň düzümine hut şol unsur hem girýärdi.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Şol günlerde Vahizçi Ýahýa gelip, Ýahudyýanyň çölde wagyz edýärdi, şeýle diýýärdi: Toba ediň, çünki Gökleriň Patyşalygy golaýlady. Çünki Işaýa pygamber arkaly aýdylan şu hakynda idi: Çölde gygyryp duran biriniň sesi: Rebbe ýoly taýýarlaň, Onuň ýodalaryny göneldiň. Şol Ýahýanyň geýimi düýe ýüňünden bolup, bilinde deri guşagy bardy; onuň iýmiti bolsa çekirtge bilen ýabany baldy. Şonda onuň ýanyna Iýerusalim, bütin Ýahudyýa hem-de Iordan töweregindäki ähli ýurt çykyp geldi, günälerini boýun alyp, onuň tarapyndan Iordanda çokundyrylýardylar. Emma ol köp fariseýleriň we saddukeýleriň öz çokundyrylyşyna gelýändigini görende, olara şeýle diýdi: Eý, ýylan nesli, geljek gazapdan gaçmagyňyzy size kim duýdurdy?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Şeýlelik bilen, toba laýyk miweler getiriň. Öz içiňizde: “Biziň atamyz Ybraýymdyr” diýmäni hem pikirem etmäň; çünki size diýýärin: Hudaý şu daşlardan hem Ybraýyma perzentler döretmäge ukyplydyr. Indi bolsa palta agaçlaryň düýbüne goýlandyr; şonuň üçin gowy miwe getirmeýän her bir agaç kesilip, oda taşlanar. Men sizi toba üçin suw bilen çokundyrýaryn; emma menden soň Gelýän menden güýçlüdir, Onuň aýakgabyny götermäge men mynasyp däl; Ol sizi Mukaddes Ruh bilen we ot bilen çokundyrar. Onuň eleýjisi Öz elindedir, Ol harmanyny düýpli arassalar we bugdaýyny ammarına ýygnar; emma saman-sabany öçmejek ot bilen ýakar. Matta 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Çomduryjy Ýahýa Ylhamyň on birinji babyndaky üç ýarym günüň “çölüne” geldi, çünki ähli pygamberler öz ýaşan günlerinden has köp soňky günler hakda sözleýärler. Ol günäden toba etmek baradaky habary getirdi, sebäbi asmanlaryň Patyşalygy golaýlapdy; edil şonuň ýaly-da, “wagt golaýlapdy” diýlende, Isa Mesihiň Ylhamy açylyp görkezilýär. Çomduryjy Ýahýa “sesiň” hyzmatyny suratlandyrýar, sebäbi Isanyň aýdyşyna görä, ol gelmeli bolan Ylýas hem-di.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Çünki ähli pygamberler hem-de Kanun Ýahýa çenli pygamberlik etdiler. Eger muny kabul etjek bolsaňyz, gelmeli bolan Iliýa şudur. Eşitmäge gulagy bolan eşitsin. Matta 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Isa Mesihiň Özi Çümdürüji Ýahýanyň pygamberlik şahsyýetiniň synag bolandygyny görkezýär. Ol muny göni aýdýar: “eger muny kabul etjek bolsaňyz”. Soňra Isa: “Eşitmäge gulagy bolan, goý eşitsin” diýip, Öz şägirtlerini muny kabul etmäge höweslendirýär. Ol nämäni eşitsin? Ol Mukaddes Kitabyň iň soňky çölüne gelýän sesi kimdigini, we ähtiň habarçysynyň ýoluny taýýarlamak üçin, Hudaýyň duýduryş höküm çykaryşlarynyň döwründe aýratyn bir işi ýerine ýetirmek maksady bilen bir ýüz kyrk dört müňi taýýarlamagy eşitsin.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Ýahýa “düýäniň ýüňünden tikilen geýim geýýärdi, biline hem deri guşak guşanypdy; onuň iýmiti çekirtgeler we ýabany baldy.” Onuň “iýmiti” Yslamyň habarydy, çünki “çekirtgeler” sözi Yslamy aňladýar, bal bolsa Hudaýyň sözüdir, ol onuň agzynda süýjüdi. Onuň iýen süýji habary “ýabany” arap eşegi hakyndady; bu Mukaddes Ýazgylarda Yslamyň iň ilkinji nyşanydyr. Yslamyň ýabany arap eşegi baradaky, “çekirtgeler” arkaly hem aňladylýan şol süýji habar onuň geýimine-de siňdirilipdi, çünki düýeler hem Yslamyň başga bir nyşanydyr. Ýahýanyň iýen iýmiti mör-möjekler däl-de, çekirtge agajyna salgylanýan bolsa-da, “çekirtgeler” sözüni Yslamyň nyşany hökmünde ulanmak sözi zorluk bilen başga manyda düşündirmek däldir. “Çekirtgeler” sözi Yslamyň nyşanydyr, Ýahýa bolsa hiç bir maddy iýmitiň iýlişini aňlatmaýardy; onuň berhizi onuň iýip kabul eden pygamberlik habarynyň nyşanydy.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Onuň guşagy Habakkukda şekillendirilen “pygamberlik”di. Şol pygamberlik mukaddes çyzgylarda görkezilişi ýaly ilkinji lapykeçligi, gyzlaryň gijä galan wagtyny we Adventizmiň esaslaryny bir ýere jemleýär. Habakkuk şol hakykatlaryň ählisini bir ýere baglan pygamberlik guşagydy.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Çünki bu görnüş heniz bellenen wagt üçindir; emma ahyrda ol sözlär we ýalan sözlemez. Gijä galan ýaly bolsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz. Ine, tekepbirlenen adamyň jany onuň içinde dogry däldir; emma dogruçyl öz imany bilen ýaşar. Habakuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

“Ses” duýduryşyny emele getirýän habarlary guşak kimin bir ýere baglan pygamberlik habary, gijä galan, emma geplejek bolan görnüş bilen baglanyşykly gyzlaryň tymsalydyr. Gijäniň ýaryndaky Gykylygyň görnüşi, “jany tekepbirlik bilen ýokary galan” haram bilen imana görä aklanan gymmatlynyň arasynda tapawut döredýär. Imana görä aklanma — “sesiň” dakynýan guşagydyr.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Dogrulyk onuň biliniň guşagy, wepalylyk hem onuň ýanynyň guşagy bolar. Işaýa 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

2020-nji ýylyň 18-nji iýulyndaky ruhdan düşüşden soň, ruhdan düşüşüň «çölde aglaýan sesi» gelende, onuň habary 2001-nji ýylyň 11-nji sentýabryndan bäri nähili bolan bolsa, şonuň özi bolmagynda galýardy. Gelmeli Ylýasyň garaşýan, ruhdan düşen, öli gurak süňklere iberýän şol habary şudur: Yslam Hudaýyň Wawilondaky beýleki perzentleriniň dogrulygy öwrenmegi üçin arka meýilnamany üpjün edýän «duýduryjy hökümlerdir».

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Dogruçylaryň ýoly dürslükdir; eý, iň Dogruçyl, Sen dogruçylaryň ýoluny ölçäp-derejelendirýärsiň. Hawa, eý Reb, Seniň hökümleriň ýolunda biz Saňa garaşdyk; janymyzyň islegi Seniň adyňa hem-de Seni ýatlamaga gönükdirilendir. Gijäniň içinde janym bilen Seni arzuw etdim; hawa, içimdäki ruhum bilen Seni irden gözlärin; çünki Seniň hökümleriň ýerde bolanda, dünýäde ýaşaýanlar dogrulygy öwrenerler. Işaýa 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Geljek Eliýas bolan Çümdüriji Ýahýa, Ylham kitabynyň on birinji babyndaky üç ýarym günüň “çölündäki” “sesdir”. Onuň işi, ruhlary ýokary galdyrylan we atalarynyň ruhy mirasyna bil baglaýan, emma Hudaýyň gazabynyň gelmekçi bolýandygyny duýan adventizmiň dördünji we iň soňky neslini tanatmagy hem öz içine alýar. Olar dördünji nesildir, çünki olar Mesihiň düýbünden tersine bolan nesil hökmünde doly ýüze çykdylar. Olar ýylanlaryň neslidir, ýöne şonda-da özleriniň hakykatda Guzynyň neslidigini öňe sürmek üçin atalary Ybraýyma salgylanýarlar. Guzynyň nesli Petrusyñ saýlanan neslidir; olar Guzynyň nirä gitse, onuň yzyna düşýänlerdir.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Ýahýa öz habaryny diňlemäge gelenleriň günälerini aç-açan görkezdi, çünki olar toba etdiler we çokundyryldylar. Şeýle hem olara özünden soň geljek, Öz harmanyny düýpli arassalajak Biriniň bardygyny habar berdi. Şol Şahs ähtiň habarçysydyr; Ol penjireden galp teňňeleri we gymmatbaha daşlary süpürip çykarýan hem-de soňra William Miller ilkinji perişdäniň hereketinde asyl gymmatbaha daşlary ýygnamak işinde perişdeler tarapyndan ugrukdyrylanda bolşundan on esse ýagty saçýan asyl gymmatbaha daşlary gaýtadan dikeldýän “hapany süpüriji adamdyr”.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Çömümdiriji Ýahýa Laodikiýaly Adwentistiň atalary Ybraýyma bolan ynamyny ýazgarmakda göni sözledi, çünki gelmeli Ylýas atalaryň ýüreklerini çagalaryna, çagalaryňkyny-da atalaryna öwürmelidi. Mukaddes Kitapdaky ilkinji bilen ahyrkynyň ulanylyş ýörelgesi şol işde görkezilýär, emma duşmanlaryň ýurdunyň içinde, çöllükde öli, dargan ýagdaýda özüni tapanlar üçin çäre hem şoldadyr. Olar öz günälerini hem-de atalarynyň günälerini ykrar etmeli we toba etmelidirler. Öz günälerini we atalarynyň günälerini ykrar etmek bilen bir hatarda, üç ýarym günlük çöl döwründe Reb bilen ýöremändigini hem boýun almalydyrlar. Mundan başga-da, şol taryh döwründe Hudaýyň hem olar bilen ýöremändigini boýun almalydyrlar.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Siziň araňyzda galanlar duşmanlaryňyzyň ýurtlarynda özleriniň günäleri zerarly kem-kemden gurap giderler; atalarynyň günäleri zerarly hem olar bilen bilelikde gurap giderler. Eger olar özleriniň günäsini, hem-de atalarynyň günäsini, Maňa garşy eden hyýanatyny ykrar etseler, şeýle hem Maňa garşy çykyp ýaşaandyklaryny boýun alsalar; hem-de Meniň hem olara garşy çykyp, olary duşmanlarynyň ýurduna getirenimi kabul etsler; eger şonda olaryň sünnetsiz ýürekleri peseldilip, olar özleriniň günäsiniň jezasyndan razy bolsalar: şonda Men Ýakup bilen baglaşan ähtimi, şeýle hem Yshak bilen baglaşan ähtimi, şeýle hem Ybraýym bilen baglaşan ähtimi ýatlaryn; ýurdy hem ýatlaryn. Lewiler 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Lagnat edilen sebäbi, olar ýurduň Sabat günlerini ýatlamadylar.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Geljek Ylýas bolan Çokundyryjy Ýahýa, Ylham kitaby on birinji bapdaky üç ýarym günüň çöldäki «sesini» öňden görkezýärdi. Ol öli, gurak süňklere Horebdäki Musanyň kanunyny «ýatlamagy» tabşyrardy; eger olar şeýle etseler, onda ähtiň habarçysy olaryň atalarynyň ähtini «ýatlar». Emma bu diňe olar öz günälerini, atalarynyň günälerini boýun alanlarynda, üstesine-de özlerini has peseldip, Hudaýa garşy «edilen» hyýanatlaryny anyk sanap görkezmeli bolan ýagdaýlarynda bolardy.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Olar hem-de Hudaýa «garşylykly» ýöreýändiklerini, Hudaýyň-da olara «garşylykly» ýöreýändigini boýun almaly bolardylar.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Olar şeýle hem Ylham on birinji bapdaky köçedäki gurap giden öli süňkleriň özleridigini ykrar etmelidirdiler, çünki olar Hudaýyň özlerini duşmanyň ýurduna getirendigini boýun almalydylar, duşmanyň ýurdy bolsa ölümdir.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Ýahýa Çokundyryjynyň aýdyşyna görä, olar “çölde” gygyryp duran şol “sesiň” kimdigine degişli soraga hem jogap bermelidiler, çünki Ýahýa: «Geljek gazapdan gaçyp gutulmagyňyzy size kim duýdurdy?» diýip sorady.

We will continue these subjects in the next article.

Biz bu meseleleri indiki makalada dowam etdireris.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> Hudaýyň hyzmatkärine şeýle buýrulýar: «Gygyryp aýt, dymma, sesiňi surnaý ýaly galdyr-da, Öz halkyma olaryň günäsini, Ýakubyň öýüne bolsa olaryň ýazygyny görkez». Reb bu adamlar hakda şeýle diýýär: «Olar Meni her gün gözleýärler we dogrulygy amal eden bir millet ýaly, ýollarymy bilmäge lezzet alýarlar». Ine, özlerini aldap ýören, özüni dogry hasap edýän, özünden razy bir halk bar, we hyzmatkäre gygyryp aýdyp, olaryň ýazygyny görkezmek buýrulýar. Ähli döwürlerde bu iş Hudaýyň halky üçin ýerine ýetirildi, we ol häzir öňküsinden hem has zerurdyr». Testimonies, 5-nji tom, 299.

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