Article

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

Ýowel kitaby we Laodikiýadaky Ýedinji Günüň Adventist Ybadathanasy — Ýigriminji San

Number Twenty

Ýigriminji san

Author

Jeff Pippenger

Published

December 26, 2025

Formats

PDF
Word
Song MP3

The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Ýowel kitaby Hudaýyň üzüm bagynyň weýran edilmeginiň dördünji nesilde bolup geçýändigini görkezýär.

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

> Pethueliň ogly Ýoýele gelen Rebbiň sözi.

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

> Muny eşidiň, eý, garrylar, we gulak asyň, eý ýurduň ähli ýaşaýjylary. Şeýle zat siziň günleriňizde boldumy, ýa-da ata-babalaryňyzyň günlerinde hem boldumy? Muny öz çagalaryňyza gürrüň beriň, çagalaryňyz hem muny öz çagalaryna, olaryň çagalary bolsa indiki nesle gürrüň bersin.

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

> Palmergurtuň galdyranyny çekirtge iýdi; çekirtgäniň galdyranyny gurçuk iýdi; gurçugyň galdyranyny bolsa kebelek gurçugy iýdi.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Oýanyň, eý serhoşlar, aglaň; weňkiriň, eý şerap içýänleriň hemmesi, täze şerap sebäpli; çünki ol siziň agzyňyzdan kesilip aýryldy. Ýowel 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

On gyzyň tymsaly Adventizmiň tymsalydyr, we tymsaldaky oýanma bugdaý bilen haşal otdan aýrylýan wagtynda bolup geçýär; şol pursatda haşal otlar özleriniň “täze şerapdan” “kesilip aýrylandyklary” hakykatyna oýanýarlar. “Kesilip aýrylmak” sözi Abramyň ähtdäki ilkinji ädimini aňladýar; şol ýerde ähti gan bilen tassyklamak däbinde bir ýaş sygyr, bir geçi we bir goç iki bölege bölünipdi. Şol bir äht baradaky parçada Hudaý Öz halkyny dördünji nesilde höküm bilen barlajakdygyny açyk aýdýar.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Ol Ybrama şeýle diýdi: «Şuny anyk bilgin: seniň nesliň özlerine degişli bolmadyk bir ýurtda gelmişek bolar, olara gulluk eder; olar hem olary dört ýüz ýyl ezýet çekerler. Emma olar gulluk etjek şol milleti Men hem höküm ederin; şondan soň olar uly baýlyk bilen çykarlar. Sen bolsa atalaryň ýanyna parahatlykda gidersiň; oňat garrylykda jaýlanarsyň. Olar dördünji nesilde bu ýere ýene gelerler; çünki amorlylaryň etmişi heniz dolup ýetmedi». Gelip çykyş 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Pygamberlik dördünji nesilde, Musa neslinde amala aşanda, Reb Hudaý bilen Öz saýlan halkynyň arasyndaky ähtiň nyşany hökmünde On tabşyrygy öňe çykardy. Şol on kanunyň ikinjisinde Ybraýymyň dört nesliniň nury beýgeldildi.

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

> Özüňe ýokarda asmanda bolan zatlaryň, aşakda ýerde bolan zatlaryň ýa-da ýeriň astyndaky sularda bolan zatlaryň hiç biriniň oýma şekilini, ýa-da meňzeşligini ýasama. Olara tagzym etme, olara gulluk etme. Çünki Men, Reb Hudaýyň, gabanjaň Hudaýdyryn; Menden ýigrenýänleriň atalarynyň ýazygyny olaryň çagalarynyň üstüne, üçünji we dördünji nesle çenli ýetirýärin; Emma Meni söýýänlere we buýruklarymy ýerine ýetirýänlere müňlerçe nesle çenli rehim-şepagat görkezýärin. Müsürden çykyş 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Ybraýymyň ähtiniň dört nesli Hudaýyň gabanjaň Hudaý hökmünde häsiýetiniň beýgeldilmegine goşuldy. Onuň gabanjaňlygy ýasalan butlar bilen garşy goýulýar. Ybraýymyň dördünji nesli bilen biz barha öňe gidýän bir hökümi hem görýäris. Bu höküm Hudaýyň halkynyň gulçulykda bolan milletiniň üstüne-de, Hudaýyň halkynyň öz üstüne-de inýärdi, ondan soň bolsa amorlylar hem höküm edilerdi. Ybraýym Hudaýyň öýünden başlanýan we soňra dünýäniň içinden tapgyrlaýyn geçýän öňe gidýän bir höküm işini görkezýär, ikinji tabşyryk bolsa bu höküm işiniň ynsanýeti Hudaýy ýigrenýänleriň bir toparyna we Hudaýy söýýänleriň bir toparyna bölýändigini görkezýär; şeýlelikde ol Ýekşenbe kanunynyň nusgasyny berýär, ol hem: «Eger Meni söýýän bolsaňyz, buýruklarymy ýerine ýetiriň» diýip gaty ses bilen jar edýär.

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Sinatda Kanun berlip durýan şol bir döwürde, Musa Hudaýyň häsiýetini görüp görkezilýär.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Reb Musa şeýle diýdi: «Özüňe birinjilere meňzeş iki daş tagta ýon; men şol tagtalaryň ýüzüne seniň döwüp taşlan ilkinji tagtalardaky sözleri ýazaryn. Ir bilen taýýar bol, irden Sina dagyna çykyp gel-de, şol ýerde, dagyň depesinde, meniň huzurymda dur. Seniň bilen hiç kim çykmasyn; tutuş dagyň hiç ýerinde hem hiç kim görünmesin; şol dagyň öňünde ne dowarlar, ne-de mal-gara otlasyn».

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Ol ilkinji tablisalara meňzeş iki daş tablisa ýonup taýýarlady; Musa ir bilen turup, Rebbiň oňa buýruşy ýaly Sina dagyna çykdy we iki daş tablisa eline aldy. Reb bulutda inip geldi, şol ýerde onuň bilen durdy we Rebbiň adyny yglan etdi. Reb onuň öňünden geçip, şeýle diýip yglan etdi,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Reb, Reb Hudaý, rehimdar we lütufkär, sabyrly, ýagşylykda we hakykatda bol, müňlerçe adamlara rehimdarlygyny saklaýan, bikanunlygy, günäni we ýazygyny bagyşlaýan, emma günäkärleri hiç hili ýagdaýda jezasyz goýmaýan; atalaryň bikanunlygyny çagalaryň üstüne, çagalaryň çagalarynyň üstüne, üçünji we dördünji nesle çenli ýetirýän.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Musa howlukmaç ýere çenli baş egip, ybadat etdi. Ol şeýle diýdi: «Eý Rebbim, eger men Seniň nazaryňda merhemet tapan bolsam, ýalbarýaryn, goý Rebbim biziň aramyzda ýöresin; çünki bu boýunegmezek halkdyr; biziň nähaklygymyzy we günämizi bagyşla, hem-de bizi Öz mirasyň edip kabul et». Müsürden çykyş 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Kanunyň ikinji gezek berlişi 1850-nji ýylyň pioner çyzgysy bilen laýyk gelýär. Birinji tagtalar döwlüpdi, we birinji tagtada sanlarda bir ýalňyşlyk bardy. Şonda gadymy Ysraýyl kanunyň amanatçylary edildi, we häzirki zamanyň Ysraýyly hem Hudaýyň kanunynyň hem-de Hudaýyň pygamberlik Sözüniň kanunlarynyň amanatçylary edildi. Iki tagta ilkinji gezek hödürlenende, düşelgede sözme-söz gozgalaň bardy, we 1850-nji ýylyň çyzgysy hödürlenende, düşelgede ruhy gozgalaň gaýnap başlaýardy. Abraamyň dördünji nesil baradaky pygamberligi Musa tarapyndan dördünji nesilde ýerine ýetdi; şol ýerde Hudaý ikinji tabşyrykda höküm baradaky ylhamy dördünji nesilde giňeltdi. Oýma şekiller Hudaýa edilýän hakyky ybadatyň galpyna öwrüldi, we Hudaýyň häsiýetiniň gabanjaňlygy höküm bilen baglanyşdyryldy. Soňra Musa Hudaýyň şöhratyny gördi. Ol Hudaýyň gabanjaňlygyny, Onuň “ady” arkaly görkezilişi ýaly, Hudaýyň häsiýetiniň bir bölegi hökmünde gördi, we ybadat ediji bilen olaryň atalarynyň günäleriniň arasyndaky gatnaşyk beýan edilýär.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Mesih ybadathanany ilkinji gezek päklände, şonda şägirtler Onuň öýüniň yhlasy Ony iýip gutarandygyny ýatladylar. “Yhlas” sözi “gabanjaňlyk” sözüdür. Özüniň gabanjaňlygyny beýan edýän Hudaýyň häsiýeti Mesihi Öz ybadathanasyyny päklämäge iteren sebäbdir; şeýle hem ata-babalaryňyzyň şol günälerini boýun almak zerurlygynyň pygamberlik aýratynlygy soňra Lewiler 26-daky “ýedi gezek” höküminiň dowamynda toba çagyrşynyň wajyp bir bölegine öwrüler. Ybraýymyň “dördünji nesli” äht taryhynyň dowamynda dowam etdikçe barha uly agram gazanýar. Ýoel kitaby ahyrky günlerde bolup geçýän soňky ýagşyň döwrüni aňladýar. Ýoel kitaby öz habaryny dört nesil baradaky habaryň tanyşdyrylmagy esasynda beýan edýär; bu tema Ybraýymyň Hudaý bilen bolan üç gatly ähtiniň iň ilkinji ädiminde ýazga geçirilen temadyr. Şol tema Ýoel kitabynda öz jemine ýetýär.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Wada berlen Ýurtda ýerleşenden soň, Äht sandygy Şilohda ýerleşdirildi; ol ýerde baş ruhany, zalym we akylsyz Eli hem-de onuň iki bozuk ogly Şamuweliň çagyrylyşy bilen garşy goýulýar. Şiloh ähtiň nyşany bolan Sandyk üçin onuň ýolundaky bir menzil boldy. Sandyk, Ýeriho diwarlaryny ýykyşdyrmagyň nyşany hökmünde ulanylandan soň, Eli bilen onuň zalym ogullarynyň ölümine çenli takmynan dört ýüz ýyl dowamynda Şilohda ýerleşdi. Soňra ol piliştliler tarapyndan basylyp alyndy; şondan soň Dawut Sandygy Iýerusalime geçirende, Iýerusalime dabaraly girişiň ilkinji şekili amal edildi. Ähtiň nyşanyny Iýerusalime geçirmegiň beýan edilen maksady şuydy: Hudaý Öz adyny Iýerusalimde ýerleşdirmegi saýlady, Onuň ady bolsa Onuň gabanjaňlygy bilen baglanyşyklydyr, bu hem dördünji nesilde ýerine ýetýän Onuň gabanjaň hökmi bilen baglanyşyklydyr.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Ýekşenbe kanuny wagtynda Reb ýeňişli ýygnagy ähli depeleriň we daglaryň üstünde galdyrar, milletler bolsa: «Geliň, geliň-de Hudaýyň öýüne gideliň» diýerler.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Soňky günlerde şeýle bolar: Rebbiň öýüniň dagy daglaryň depesinde berkarar ediler we depelerden ýokary galdyrylar; ähli milletler oňa tarap akar. Köp halklar gidip şeýle diýerler: Geliň, biz Rebbiň dagyna, Ýakubyň Hudasynyň öýüne çykalyň; Ol bize Öz ýollaryny öwreder, biz hem Onuň ýodalarynda gezeris. Çünki kanun Siondan çykar, Rebbiň sözi bolsa Ýerusalimden. Işaýa 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Rebbiň sözi Iýerusalimden çykýar, çünki Ol Öz “adyny” şol ýerde goýmagy saýlap aldy. Musa bilen şeýle boldy: “Reb buludyň içinde inip geldi-de, onuň ýanynda şol ýerde durdy we Rebbiň adyny yglan etdi. Reb onuň öňünden geçip, yglan etdi,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Reb, Reb Hudaý, rehimdar we lütufkär, sabyrly, ýagşylykda we hakykatda bol, müňlerçe adam üçin merhemetini saklaýan, ýazygyny, pitneli günäni we günäni bagyşlaýan, emma günäkärini hiç bir ýagdaýda ýazykdan saplamaýan; atalaryň ýazygyny çagalaryň üstüne, hem-de çagalaryň çagalarynyň üstüne, üçünji we dördünji nesle çenli ýetirýän. Müsürden çykyş 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

Onuň “ady” Onuň häsiýetidir, we Hudaýyň häsiýeti juda çylşyrymly hem juda ýönekeýdir. Hudaý söýgüdir; bu Onuň häsiýetiniň kämil, ýöne ýönekeý beýan edilişidir. Abramyň ähtindäki “hökümiň dördünji nesli” baradaky hakykat ikinji tabşyrygyň dördünji nesil baradaky goşmaça nury bilen “setir üstüne setir” giňeldildi. Soňra Musanyň tejribesi Onuň gabanjaňlygynyň nury goşulmak bilen, dördünji nesliň Hudaýyň häsiýeti bilen baglanyşygy baradaky nury giňeldýär. Ylham häsiýeti “birleşen pikirler we duýgular” diýip kesgitledi, emma ylham bize biziň pikirlerimiziň Hudaýyň pikirleri ýaly däldigini hem habar berdi. Onuň häsiýeti Onuň birleşen pikirleri we duýgularydyr, we Onuň häsiýetiniň biziň ýönekeý ynsan pikirlerimizden hem duýgularymyzdan has aňyrda şeýle köp taraplary bardyr welin, tapawut şundadyr: Onuň pikirleri ýere görä asmanyň beýikdigi ýaly beýikdir.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Çünki Meniň pikirlerim siziň pikirleriňiz däldir, siziň ýollaryňyz hem Meniň ýollarym däldir, diýýär Reb. Çünki asmanlar ýerden nähili beýik bolsa, Meniň ýollarym hem siziň ýollaryňyzdan şonça beýikdir, Meniň pikirlerim hem siziň pikirleriňizden. Işaýa 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Şeýlelik bilen, ine, oýlanmak üçin bir ynsan pikiri: eger Hudaýyň häsiýeti Onuň ady arkaly beýan edilýän bolsa, onda Hudaýyň adynyň her bir ýüze çykyşy Onuň häsiýetiniň bir ýüze çykyşydyr. Ýahuda taýpasynyň Arslany Öz pygamberlik Sözüni möhürleýär we möhürden açýar; Palmoni Gizlin syrlaryň Gudratly Sanawçysydyr; Ol gurak ýerden çykan Kökdür, şeýle hem ýanýan gyrymsy agaçdyr, ot sütüni, baş perişde Mikaildir, we şeýdip dowam edýär. Hudaýyň dürli atlary arkaly beýan edilýän häsiýetiniň sypatlary soňsuzdyr. “Oýlanmak üçin ynsan pikiri” şudur: Hudaýyň häsiýetiniň bardygy mälim bolan şol köp dürli beýanlarynyň arasynda, näme sebäpden—Ybram bilen baglaşylan üç esse äht prosesiniň iň ilkinji ädiminde—“dördünji nesil hökümi” ähtdäki düýpli beýanat bolup durýar—bu bolsa Onuň adyny şöhlelendirýär?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Ol Abrama şeýle diýdi: «Anyk bilgin, seniň nesliň özleriniňki bolmadyk bir ýurtda gelmişek bolar, olara gulluk ederler; olar bolsa olary dört ýüz ýyl ezýet ederler. Şeýle hem olaryň gulluk etjek milleti üstünden Men höküm çykararyn; şondan soň olar uly baýlyk bilen çykarlar. Emma sen parahatlykda atalaryň ýanyna gidersiň; sen gowy garrylykda jaýlarsyň. Ýöne dördünji nesilde olar bu ýere ýene dolanyp gelerler; çünki amorlylaryň günäsi entek dolup ýetmedi». Gelip çykyş 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Adamlaryň we milletleriň Kazysy hökmünde Hudaýyň häsiýeti adamlara dört nesil bilen aňladylýan synag döwrüni berýär. Hudaý Kazydyr, Ol rehimdardyr, Ol sabyrlydyr we adamlaryň hem-de milletleriň üstünden çykarýan hökümini dördünji nesilde tamamlaýar. Hudaýyň saýlanan halk bilen baglaşan ähtindäki esasy beýany dördünji nesil hökümini öz içine alýar. Ilkinji perişdäniň habary üç perişdäniň aýratyn habarlarynyň her biriniň ähli häsiýetlerini özünde saklaýşy ýaly, Abramyň ähtiniň ilkinji ädimi hem tutuş üç bölekli ähtiň häsiýetlerini özünde saklaýar. Hudaýyň ady şudur: Ol rehimdar Kazy bolup, dördünji nesilde höküm çykarýar. Saýlanan halkyň äht taryhyndaky beýleki her bir ädim şol binýadyň üstünde gurulýar.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Ýowel kitaby bäşinji aýatda Gijeki Gykylygyň oýanşyna ýerleşdirilende we “täze şerap” olaryň agzyndan “kesilip alnanda”, saýlanan äht halkynyň şol ahyrky äht boýunça aýrybaşgalanmagyna giriş, dördünji nesilde amal edilýändigi görkezilen, soňra “kesilip alynýan” äht halkynyň gozgalaňyny beýan edýän ähtiň esasly habarydyr. Olar ähtiň esasly habaryna düşünmändikleri üçin “kesilip alynýarlar”.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Gelip çykyş kitabyndaky on bäşinji babyň dört aýatynda beýan edilýän ähtiň şol düýpli habary, soňky günlerde ähtiň jemleýji habary “täze şerap” hökmünde hödürlenende ulanylýan ölçeg taýagydyr — höküm çyzygydyr. “Täze şerap” “kesilip aýrylanda”, Efraýymyň serhoşlarynyň oýanmagy bilen bagly agyrlygyň hakyky manysy diňe şonda doly düşünilýär — ýagny ol soňky ýagmyryň synag döwründe baş galdyrýan saýlanan halkyň iň soňky dördünji nesline garşy çykarylýan höküm yglanynyň çäginde goýlanda.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Barlyk 17-nji bapda biz Ybraýym bilen baglaşylan üç bölekli ähtiň ikinji basgançagyny görýäris:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Hudaý Ybraýyma şeýle diýdi: «Şonuň üçin sen, hem-de senden soňky nesilleriňde seniň zürýadyň Meniň ähtimi saklamalydyr. Ine, Meniň siziň bilen, ýagny senden soňky seniň zürýadyň bilen baglaşýan ähtim şudur;»

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Araňyzdaky her bir erkek çaga sünnet edilmelidir. Siz hem sünnet deriňiziň etini sünnet edersiňiz; bu Men bilen siziň araňyzdaky ähtiň nyşany bolar. Araňyzda sekiz günlük bolan her bir erkek çaga, nesilleriňiz boýunça, öýde doglan bolsun ýa-da seniň nesliňden bolmadyk nätanyşdan pul bilen satyn alnan bolsun, sünnet edilmelidir. Seniň öýüňde doglan hem-de puluň bilen satyn alnan hökman sünnet edilmelidir; we Meniň ähtim siziň etiňizde ebedilik ähti hökmünde bolar. Emma sünnet derisiniň eti sünnet edilmedik sünnetsiz erkek çaga öz halkynyň arasyndan ýok ediler; ol Meniň ähtimi bozandyr. Gelip çykyş 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Ikinji ädim “kesilip aýrylmak” nyşanyna ikinji şaýatlygy berýär. “Kesilip aýrylmak” diýip terjime edilen söz öz köküni on bäşinji bapda Abramyň iki bölege bölen haýwanlaryndan tapýar; we şol parçadaky beýan boýunça sünnet edilmedik her bir adam ähtden “kesilip aýrylar”. Äht taryhynda, Mesih hut şu hakykatlary tassyklaýan wagty, sünnet çokundyrylma bilen çalşyryldy; we şu sebäpli, Ol, biziň göreldämiz hökmünde, sekizinji günde direldildi.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Şol alamat gämidäki sekiz jan arkaly görkezilişi ýaly, sekizinji günde ýerine ýetirilmelidi. Görnüşe degişli synagyň görkezilýän ýeri ikinji ädimdedir: bolsun, Ylýas tarapyndan ýerine ýetirilen hökümden öň Ysraýylyň Izebeliň pygamberleri bilen Ylýasyň arasynda saýlaw etmegi, ýa-da Danyýel, Şadrah, Meşah we Abednego-nyň keşbiniň patyşanyň naharyny iýenlerinkiden has görmegeý we semiz görünmegi — ikinji synag görüşe degişlidir. Sünnet ýaşaýşyň alamatydyr, we gämidäki sekiz jan ölenlere garşylykda diri galanlary aňladýar.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Mesihiň taryhynda, ähtiň alamaty çokundyryşa geçende, resul Pawlus ähtiň taryhyndaky bu aýatlaryň özüni ulanyp, ähtiň taryhyndaky uly özgerişi görkezdi. Ol sünnetde kesilip aýrylýan teni, ynsanyň Hudaýlyk bilen gatnaşygynda bir nyşan hökmünde, şeýle hem ynsanyň pes tebigatynyň ynsanyň ýokary tebigaty bilen gatnaşygynda bir nyşan hökmünde ulandy. Pawlus okuwçylaryna Hudaýyň pygamberlik Sözüni ulanmak arkaly tälim berdi, we “saýlanyp alnan adam” hökmünde (adynyň Saul bolmagy hem şony aňladýar) onuň maksady Hudaýyň äht halky hökmünde göni manydaky Ysraýyldan ruhy Ysraýyla geçiş bilen aňladylýan ähtiň taryhyndaky uly özgerişi kesgitlemekdi. Öz üstüne ýüklenen işi ýerine ýetirende, ol pygamberlik habaryny ähtiň taryhynyň çäginde beýan etdi.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Gelip çykyş kitaby on ýedinji bap, Ylham kitabyň on dördünji babyndaky üç perişdäniň içinde öz omega ýerine ýetmesini tapýan ähtiň üç esas goýujy ädiminiň ikinjisini aňladýar. Ikinji ädim sünnet alamaty bilen görkezilýär; bu, görsel synagy aňladýan nyşan bolan ýüz kyrk dört müňüň üstündäki Hudaýyň möhürini öňden şekillendirýär. Üç perişde, Ybraýymyň alfa ähtiniň omegasydyr. Ybraýym üçin üçünji ädim ýigrimi ikinji bapdy.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Rebbiň perişdesi asmandan Ybraýyma ikinji gezek seslenip, şeýle diýdi: «Öz-özümden ant içdim, diýýär Reb, çünki sen bu işi etdiň we ogluňy, ýeke-täk ogluňy gaýgyrmadyň; şonuň üçin seni hakykatdan-da ak pata berip ak pata bererin, nesliňi bolsa asmandaky ýyldyzlar we deňiz kenaryndaky gum ýaly köpeldip köpelderin; seniň nesliň öz duşmanlarynyň derwezesine eýe bolar; we ýer ýüzüniň ähli milletleri seniň nesliň arkaly ak pata alarlar; çünki sen Meniň sesime boýun egdiň». Gelip çykyş 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Bapyň birinji aýatynda şeýle diýilýär: “Bu wakalardan soň Hudaý Ybraýymy synag etdi we oňa: ‘Ybraýym!’ diýdi. Ol hem: ‘Ine, men bärde’ diýdi.” Hudaý Ybraýymy synag etdi, şeýlelikde üçünji äht yglanyndan öňki iň soňky synagy görkezdi. Ybraýym synagdan geçenden soň, Ybraýymyň üç derejeli ähtiniň soňky dört aýaty beýan edildi. Ybraýym Hudaýyň sesine “itaat edendigi” üçin, bu ýerde şol ses Onuň “äht sesi” bolup durýar, Ybraýym milletleriň atasy hökmünde ak pata aljakdy. Üçünji perişde bir synagdyr; ol, Ybraýym ýaly, häsiýeti ýüze çykarýan synagy aňladýar, häsiýet bolsa Ybraýym ýaly Hudaýa ynanýandygyňa ýa-da ynanmaýandygyňa esaslanýar. Ybraýym ýaly synagdan geçenler dünýäniň ähli milletlerini ýygnamak üçin ulanylar. Üç bapdan alnan on ýedi aýat Hudaý bilen saýlanan halkyň arasyndaky ähti görkezýär; şeýle etmek bilen olar saýlanan halkyň äht taryhynyň alfasyny aňladýar, hem-de şeýle etmek bilen şol aýatlar bir ýüz kyrk dört müňüň galdyrylmagy bilen görkezilen äht taryhynyň omegasyny hem aňladýar.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Näçämiz ilki bilen şertnamanyň şertlerini gözden geçirmezden öý ýa-da ulag satyn alardy? Laodikeýa häsiýetli Ýedinji Gün Adwentistleriniň näçesi Hudaý bilen baglaşylan ähti-peýmany şertnamasynyň iň ilkinji şerti Hudaýyň Özünüň dördünji nesilde höküm çykarýan rehimdar Hudaýdygyny tanatmagyndan ybaratdygyny bilýär? Pajygaly tarapy şudur: olar Millerit taryhynyň düýpli hakykatlaryny-da bilenoklar, özleriniň ykrar edýän ähti-peýmany gatnaşyklarynyň düýpli hakykatlaryny-da bilenoklar, şonuň üçin hem olar gadymy Ysraýyl ýaly, özlerine baryp ýetilen wagty tanamaýarlar. 9/11-de başlanan şol baryp ýetiliş döwrüniň tamamlanşy, olaryň ýary gije oýandyrylyp, diňe özleriniň kesilip aýrylandyklaryna göz ýetirýän pursatydyr.

We will continue in the next article.

Biz indiki makalada dowam ederis.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “18-nji aprelde, ýykylýan binalaryň görnüşi göz öňümden geçenden iki gün soň, men Los-Anjelesdäki Karr köçesiniň ybadathanasyna bellenen duşuşygy ýerine ýetirmäge gitdim. Ybadathana golaýlanymyzda, gazet satýan oglanlaryň şeýle diýip gygyrýandyklaryny eşitdik: ‘San-Fransisko ýer titremesi zerarly weýran boldy!’ Agyr ýürek bilen men şol elhenç betbagtçylyk baradaky howlukmaç çap edilen ilkinji habary okadym.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Iki hepde soň, öýe gaýdýan ýolumyzda, San-Fransiskodan geçdik we bir araba kireýine alyp, şol beýik şäherde ýetirilen weýrançylygy synlamak bilen bir ýarym sagat geçirdik. Betbagtçylyga durnukly hasap edilen binalar harabalyga öwrülip ýatyrdy. Käbir ýagdaýlarda binalar ýeriň içine bölekleýin çöküpdi. Şäher, oda çydamly we ýer titremesine garşy berk desgalary gurmakda ynsan akyl-paýhasynyň ejizligini görkezýän iň aýylganç bir görnüşi öňe sürýärdi.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> Reb öz pygamberi Sefanja arkaly, zalymlaryň başyna getirjek hökmlerini anyk beýan edýär: «Reb şeýle diýýär: Men ýer ýüzünden ähli zady bütinleý ýok ederin. Men adamy-da, haýwany-da ýok ederin; asmandaky guşlary-da, deňizdäki balyklary-da, erbetler bilen birlikde büdredýän päsgelçilikleri-de ýok ederin; we Men ýer ýüzünden adamy ýok ederin, diýip Reb aýdýar.»

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> «Rebbiň gurbanlyk güni gelip ýetende, begleri, patyşanyň ogullaryny we ýat lybas geýnenleriň hemmesini jezalandyraryn. Şol gün bosagadan böküp geçýänleriň, öz hojaýynlarynyň öýlerini zorluk we hile bilen doldurýanlaryň hemmesini hem jezalandyraryn….»

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Şol wagtda şeýle bolar: Men Iýerusalimi şemler bilen döräp çykararyn hem-de öz çökündisinde kök urup galan, ýüreklerinde: «Reb ýagşylyk hem etmez, ýamanlyk hem etmez» diýýän adamlary jezalandyraryn. Şonuň üçin olaryň baýlygy talaňa öwrüler, öýleri bolsa harabaçylyga dönär; olar öýler gursalar-da, olarda ýaşamazlar; üzüm baglaryny ekerler, emma olaryň şerabyny içmezler.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Rebbiň beýik güni golaýdyr, ol golaýdyr we örän çalt gelýändir; hatda Rebbiň gününiň owazy-da eşidilýär: ol ýerde güýçli adam ajy aglar. Ol gün gazap güni, muşakgat we jebir-jepa güni, harabaçylyk we weýrançylyk güni, garaňkylyk we tüm garaňkylyk güni, bulutlar we goýy garaňkylyk güni, berk galalara we belent minaralara garşy surnaýyň we duýduryşyň güni bolar. Men adamlaryň üstüne muşakgat salarýn, şonda olar kör adamlar ýaly gezerler, sebäbi olar Rebbe garşy günä etdiler; olaryň gany toprak ýaly döküler, olaryň eti bolsa nejasat ýaly bolar. Rebbiň gazap güni olaryň ne kümüşi, ne-de altyny olary halas edip biler; eýsem tutuş ýurt Onuň gabanjaňlygynyň odunda iýlip gutarylar; çünki Ol ýurtda ýaşaýanlaryň hemmesini tiz ýok eder.’ Sefanýa 1:2, 3, 8–18.”

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “Hudaý indi has uzak wagtlap sabyr edip bilmez. Onuň hökümçilik jezalary eýýäm käbir ýerleriň üstüne inip başlady, tiz wagtda bolsa Onuň aç-açan nägileligi beýleki ýerlerde-de duýlar.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Birnäçe wakalar bolup geçer we olar Hudaýyň ýagdaýyň Eýesidigini aýan eder. Hakykat düşnükli, hiç hili şübhe goýmaýan dilde yglan ediler. Biz halk hökmünde Mukaddes Ruhuň ýokary ýolbaşçylygy astynda Rebbiň ýoluny taýýarlamalydyrys. Hoş Habar öz päkliginde berilmelidir. Dirilik suwunyň akymy öz ýolunda çuňlaşmaly we giňelmeli. Ýakyn we uzak ähli meýdanlarda, akyly köp derejede eýeleýän sürümden hem-de has adaty söwda-kär işlerinden adamlar çagyrylar we tejribeli adamlar bilen baglanyşykda terbiýelener. Olar netijeli zähmet çekmegi öwrenenlerinde, hakykaty güýç bilen yglan ederler. Ylahy ykbal ýöretmesiniň iň ajaýyp işleriniň üsti bilen kynçylyk daglary aýrylar we deňze taşlanar. Ýer ýüzünde ýaşaýanlar üçin juda uly ähmiýeti bolan habar eşidiler we düşnüler. Adamlar hakykatyň nämedigini bilerler. Iş öňe, ýene-de öňe ilerläp durar, ahyrynda bütin ýer ýüzi duýdurylyp bolnanda, soňy geler.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> Günler geçdigiçe, Hudaýyň hökümleriniň dünýäde bardygy barha aýdyň bolýar. Ol ot, suw joşmasy we ýer titremesi arkaly bu ýeriň ýaşaýjylaryny Öz ýakyn gelşinden duýdurýar. Dünýä taryhyndaky beýik krizisiň gelip ýetjek wagty golaýlaşýar; şol wagtda Hudaýyň hökümetindäki her bir hereket güýçli gyzyklanma we beýan edip bolmajak howatyr bilen synlanar. Hudaýyň hökümleri yzly-yzyna çaltlykda biri-biriniň yzyndan geler — ot, suw joşmasy we ýer titremesi, uruş we gan döküşik bilen birlikde.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Eý, halk özleriniň görlüp-gözden geçirilýän wagtyny bilsedilerdi! Şu döwür üçin synag häsiýetli hakykaty entek eşitmedik köp adamlar bar. Hudaýyň Ruhunyň göreş alyp barýan adamlary hem köpdür. Hudaýyň ýok ediji hökümleriniň wagty, hakykaty öwrenmäge hiç hili mümkinçiligi bolmadyk adamlar üçin merhemet wagtydyr. Reb olara näziklik bilen nazar salar. Onuň merhemetli ýüregi täsirlenýär; gutylyş bermek üçin Onuň eli henizem uzalyp dur, emma girmek islemedikleriň öňünde gapy ýapylýar.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Hudanyň rehim-şepagaty Onuň uzak sabyrlylygynda görkezilýär. Ol Öz höküm-jezalaryny saklap durýar, duýduryş habarynyň hemmelere ýetirilmegine garaşýar. Eý, eger halkymyz dünýä rehim-şepagatyň soňky habaryny bermek üçin özleriniň üstünde ýatan jogapkärçiligi zerur bolşy ýaly duýup bilsediler, nähili ajaýyp iş amala aşyrylar eken!” Testimonies, 9-njy tom, 94–97.

Back to Articles