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# The Book of Daniel - Number One-Hundred and Five

Danyýel Kitaby — Ýüz Bäşinji Bölüm

The Progressive Rejection of the Gospel: From Christ’s Birth to Stephen’s Stoning

Hoş Habaryň Kem-kemden Ret Edilmegi: Mesihiň Dogluşyndan Stefanyň Daşlanyp Öldürilmegine çenli

Author

Jeff Pippenger

Published

February 29, 2024

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In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.

Soňky makalada ylhamyň ýehudylaryň Hoş Habary haçda “ret edişlerini möhürländiklerini”, soňra bolsa Stefanusyň daşlanmagynda öz ret edişlerini ýene-de tassyklandyklaryny görkezendigini belläpdik. Bu nähili bolup biler? Elbetde, şol taryhy döwürdäki jedeljeň ýehudylaryň Hoş Habary ret etmegi tapgyrlaýyn amala aşdy. Olar eýýäm Onuň doglan wagtynda bir gyra goýlupdylar. Mesihiň dogluşyndan Stefanusyň daşlanmagyna çenli bolan döwür Hoş Habaryň tapgyrlaýyn ret edilişini görkezýär.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Adamlar muny bilmeýärler, emma bu hoş habar asmany şatlykdan doldurýar. Nuryň dünýäsinden bolan mukaddes barlyklar has çuň we has mähirli gyzyklanma bilen ýere çekilýärler. Onuň huzury bilen bütin dünýä has ýagty bolýar. Beýtullahymyň depeleriniň üstünde sansyz-sajaksyz perişdeler jemlenendir. Olar bu şatlykly habary dünýä yglan etmek üçin beriljek alamata garaşýarlar. Eger Ysraýyldaky ýolbaşçylar özlerine ynanylan ygtyýara wepaly bolan bolsadylar, Isanyň dogluşyny jar edip bildirmegiň şatlygyny paýlaşyp bilerdi. Emma indi olar gapdaldan geçilýär.” The Desire of Ages, 47.

From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.

Isanyň dogluşyndan Stefanusyň ölümine çenli gadymy Ysraýylyň Hoş Habary barha artýan ret edişi suratlandyrylýar. Ýehudylaryň Mesihi ret edişiniň tapgyrlaýyn bolandygyny boýun almak, olaryň “ret edişlerini möhürlemegini” hem haçda — ybadathananyň perdesi ýyrtylan ýerde — hem-de Stefanusyň ölüminde kesgitlemäge mümkinçilik berýär. Perdäniň ýyrtylmagy olaryň indi Hudaýyň äht halky däldiginiň nyşanydy, Stefanus daşlanyp öldürilende bolsa, ol Isanyň Hudaýyň sag elinde duranlygyny gördi; bu ýagdaý Daniýel kitabynyň on ikinji bap, birinji aýatynda synag möhletiniň tamamlanmagynyň nyşanydyr. Iýerusalimiň weýran edilmegi hem synag möhletiniň tamamlanmagynyň nyşanydyr.

> “The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.

> Iýerusalimiň üstüne geljek jezanyň gijikdirilmegi diňe gysga wagtlyk bolup biljekdi; we Mesihiň nazary höküm edilen şäheriň üstünde duranda, Ol diňe onuň weýrançylygyny däl, eýsem bir dünýäniň weýrançylygyny hem gördi. Ol Iýerusalimiň weýrançylyga tabşyrylyşy ýaly, dünýäniň hem öz heläkçiligine tabşyryljakdygyny gördi. Ol Hudaýyň garşydaşlarynyň üstüne inderiljek jezany gördi. Iýerusalimiň weýran edilmeginde bolup geçen wakalar Rebbiň beýik we elhenç gününde gaýtadan bolar, ýöne has gorkunç ýagdaýda. Review and Herald, December 7, 1897.

It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.

Diňe Hudaýyň merhemeti Iýerusalimiň haçda ýok edilmeginiň öňüni aldy.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.

> Mesihiň ýehudiler tarapyndan haça çüýlenmeginde Iýerusalimiň weýran edilmegi hem bar edi. Kalwariýada dökülen gan olary bu dünýäde-de, geljek dünýäde-de heläkçilige gark eden agram boldy. Şonuň ýaly-da, beýik ahyrky günde, Hudaýyň merhemetini ret edenleriň üstüne höküm inende-de bolar. Olaryň büdreme gaýasy bolan Mesih şol wagt olaryň öňünde ar alyjy dag hökmünde peýda bolar. Onuň ýüzüniň şöhraty, dogruçylara ýaşaýyş bolsa, erbetlere ýandyryjy ot bolar. Ret edilen söýgi, äsgerilmedik merhemet sebäpli günäkär ýok ediler». The Desire of Ages, 600.

It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.

Bu diňe Hudaýyň rehim-şepagatydy: haçyň wagtynda Iýerusalimiň heläkçiligini getirmegi gijikdiren şoldy.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.

> Mesihiň Özi tarapyndan Iýerusalimiň heläkçiligi yglan edilenden soň takmynan kyrk ýyllap Reb şol şähere we şol millete garşy hökümlerini gijikdirdi. Taňrynyň Öz Hoş Habaryny ret edenlere we Öz Ogluny öldürenlere garşy sabyrlylygy haýran galdyryjydy. Uly göreş, 27.

At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.

Öz soňky gezek ybadathanany päklän döwründe, Isa pygamber Daniýel tarapyndan aýdylan weýrançylygyň ýigrenji zady görünende, Öz yzyna eýerijilerine Iýerusalimden gaçmak baradaky duýduryşy öňe sürüpdi. Ol ilkinji gezek ybadathanany päkläninde, ýehudylaryň Atasynyň öýüni garakçylaryň hinine öwrenlerini aýdypdy, emma soňky gezek Ol: “öýüňiz” size haraba halda galdyryldy diýdi. Hatda birazdan bolup geçjek haç wakasyndan hem öň, haçlandyrylanda perdesi ýyrtylmaly bolan ybadathana eýýäm Hudaýyň öýi däl-de, ýehudylaryň öýi hökmünde atlandyrylypdy. Waýt uýamyz Mesihiň şol beýannamany haçan edenini beýan edýär, we onuň şaýatlygy dowam edişinde, ol şeýle hem uzaldylan kyrk ýylyň merhemetini ara alyp maslahatlaşýar.

> “Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .

> Mesihiň ruhanylara we ýolbaşçylara aýdan: «Ine, öýüňiz size haraba halda taşlanyp gidilýär» (Matta 23:38) diýen sözleri olaryň ýüreklerine gorky salypdy. Olar biparh ýaly görünmäge çalyşdylar, emma bu sözleriň manysy hakdaky sowal olaryň aňynda gaýtalanyp durýardy. Görünmeýän bir howp olara abanýan ýaly bolup görünýärdi. Milletiň şöhraty bolan şol ajaýyp ybadathananyň tiz wagtdan harabalyga öwrülip, weýrançylygyň üýşmegine öwrülmegi mümkinmikä?...

> “Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.

> “Mesih Öz şägirtlerine Iýerusalime geljek weýrançylygyň bir alamatyny berdi we olara nädip gutulmalydygyny aýtdy: ‘Iýerusalimi goşunlaryň gabap alandygyny göreniňizde, onuň harabaçylygynyň golaýlandygyny biliň. Şonda Ýahudyýada bolanlar daglara gaçsynlar; onuň içinde bolanlar çykyp gitsinler; obalarda bolanlar onuň içine girmesinler. Çünki ýazylan zatlaryň hemmesi berjaý bolsun diýip, bular ar alyş günleridir.’ Bu duýduryş, kyrk ýyl soň, Iýerusalimiň weýran edilmegi wagtynda diňlenilmek üçin berildi. Hristianlar bu duýduryşa boýun boldular, we şäheriň ýykylşygynda bir hem hristian heläk bolmady.” The Desire of Ages, 628, 630.

Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.

Mesih 31-nji ýylda haça çüýlendi, takmynan kyrk ýyldan soň bolsa, 70-nji ýylda, üç ýarym ýyllyk gabawdan soň Iýerusalim ýok edildi. Eger Daniel kitabynyň dokuzynjy baby, ýigrimi dördünji aýatda ýetmiş hepde hökmünde görkezilen heniz üç ýarym ýyllyk synag wagty galan bolsa, onda Iýerusalim nädip 31-nji ýylda haçda ýok edilen bolup biler? Şeýle görünýän bu gabat gelmezlikler nädip çözüp bolýar? Iň aňsat çözgüt, ýetmiş hepde bilen aňladylýan synag wagtynyň tamamlanmagy meselesinde, munuň synag möhletiniň kem-kemden ýapylmagy hökmünde düşünilmelidigini diňe görkezmekdir. Bu dogrudyr, ýöne ol şol taryhyň bellik nokatlaryny ulanmakda islendik pygamberlik takyklygyny aradan aýyrýar. Men düşündirmäge synanyşaryn.

If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.

Eger Pentekost Wawilondaky beýleki süriniň çagyrylyp çykarylýan ýakynda geljek Ýekşenbe kanunyny aňladýan bolsa, onda näme üçin hoş habar Pentekostdan üç ýarym ýyl soň milletlere bardy? Mesihiň ölümi ýa-da Stefanyň ölümi gadymy Ysraýyl üçin synag möhletiniň ýapylmagynyň alamatymy? Eger Laodikiýa Adventizmi ýakynda geljek Ýekşenbe kanunynda ybadathana bolmagyny bes edýän bolsa, onda biziň eramyzdan soňky 70-nji ýylda ybadathananyň weýran edilmegi Ýekşenbe kanunynda Laodikiýa Adventizminiň ybadathanasynyň soňuny aňladýarmy? Görnüşde gabat gelmeýän ýaly bolup görünýän zatlar “hataryň üstüne hatar” prinsipiniň ulanylmagy bilen çözülýär, we şol ulanylyş işledilende, biziň kesgitleýäris ýol belgileriniň şaýatlygy örän aýdyň we gysgaça bolýar.

The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.

Mesih ähtini tassyklan hepdesi üç ýarym ýyldan ybarat iki deň döwre bölünýär. Birinji üç ýarym ýyl Mesihiň çokundyrylmagy bilen başlanýar we Onuň ölümi bilen tamamlanýar. Çokundyrylma Onuň ölümniň we direlişiniň nyşanydyr; şonuň üçin şol üç ýarym ýyllyk döwrüň başlangyjy onuň ahyry bilen meňzeşdir. Şol döwürde Mesih Hoş Habary diňe ýewreýlere hödürledi. Şol üç ýarym ýylyň ahyry ondan soňky üç ýarym ýylyň başlangyjyny görkezýär. Ikinji üç ýarym ýyllyk döwrüň başlangyjy Mesihiň ölümi bilen başlanýar, we ol Stepaniň ölümi bilen tamamlanýar. Şol döwürde şägirtler Hoş Habary diňe ýewreýlere hödürlediler.

Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”

Aýry-aýry pygamberlik setirleri bolan şol iki döwür “setir üstüne setir” görnüşinde bir ýere getirilmelidir. Başlangyçlar-da, ahyrlar-da Alfa bilen Omeganyň möhürini göterýär, çünki başlangyç hem ahyrky taryhlar birdir. Dowamlylygyň iki döwri hem meňzeşdir, we her döwürde alnyp barylýan iş hem meňzeşdir. Ilkinji we Soňky bolan Mesih, şol bir wagtyň özünde ähli zadyň Ýaradijysydyr, we şol nukdaýnazardan Ol Hakykatyň Ýaradijysydyr. Ibranice “hakykat” sözi üç ibrani harpdan döredilendir. Ibraniler elipbiýiniň ilkinji harpy, onuň yzyndan gelen on üçünji harp, soňra bolsa soňky harp birleşdirilip, ibranice “hakykat” sözi emele getirilýär.

Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.

Üç ýarym ýyldan ybarat iki döwrüň hem başynda-da, ahyrynda-da Mesih bardyr; çünki Mesih birinji döwrüň başynda Öz çokundyrylmagynda bardyr, edil şonuň ýaly-da birinji döwrüň ahyrynda Öz ölüminde bardyr. Şeýle hem, Mesih ikinji döwrüň başynda Öz ölüminde bardyr, ikinji döwrüň ahyrynda bolsa Ol Hudaýyň sag tarapynda durandyr. On üç sanysy pitneçiligiň nyşanydyr, we iki döwürde-de, Hoş Habar islendik ýagdaýda ýa Mesih tarapyndan hut Öz Şahsynda, ýa-da ikinji döwürde Onuň şägirtleri tarapyndan wagyz edilende, jedelçi ýahudylar Hoş Habaryň habaryna garşy pitne etdiler.

Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.

Iki döwrüň hem dowamlylygy birdir, olar Alfa bilen Omeganyň möhürini göterýär we şol bir Hoş Habar habaryny kesgitleýär. Şol iki döwür “setir üstüne setir” görnüşinde bir ýere getirilmelidir. “Setir üstüne setir” usulyýeti ahyrky ýagşyň synag usulyýetidir. Ol ahyrzamanlaryň usulyýetidir, we ahyrzamanlarda şol usulyýet arkaly tanalýan hem-de pugtalandyrylýan hakykatlar ýüz kyrk dört müňüň möhürlenişi wagtynda Lewiniň ogullaryny arassalaýan, ýagny päkleşdirýän zatlardyr.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ol kime bilim öwreder? We ol kime taglymata düşünmekligi berer? Süýtden kesilenlere, emjekden aýrylanlara. Çünki görkezme görkezmäniň üstüne bolmalydyr, görkezme görkezmäniň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde biraz, ol ýerde biraz. Çünki ol bu halka peltek dodaklar we başga dil arkaly sözlär. Olara şeýle diýdi: «Ine, argynlara dynç bermäge sebäp bolýan dynçlyk şu; ine, täzeleniş şu»; emma olar diňlemek islemediler. Emma Rebbiň sözi olar üçin görkezme görkezmäniň üstüne, görkezme görkezmäniň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde biraz, ol ýerde biraz boldy; şeýlelikde olar gidip, yzlaryna gaçyp ýykylarlar, döwlerler, duzaga düşerler we tutulyp alnarlar. Işaýa 28:9–13.

The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”

Işaýa kitabyndaky indiki aýat Iýerusalimiň halkyna höküm sürýän masgaralaýjy adamlara ýüzlenýär. Şol masgaralaýjy adamlar üçin, olaryň “eşitmekden” ýüz öwren “rahatlyk we täzeleniş” (soňky ýagyş) olaryň “gidip, yza gaýdyp ýykylyp, döwlüp, duzaga düşüp, tutulmagyna” sebäp bolýar. Şol synag olara başga bir dil arkaly hödürlenipdi, çünki Ylýas, Çömdüriji Ýahýa we William Miller öz degişli taryhlarynyň teologik mekdeplerinde tälim almandylar. Laodikiýa Adventizmini synaýan soňky ýagyş habary “setir üstüne setir” ýörelgesiniň ulanylmagy bilen emele gelýän habardyr.

When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.

Mesihiň ähti tassyk eden hepdäniň ilkinji üç ýarym ýyly ikinji üç ýarym ýylyň üstüne goýlanda, biz soraýan akylda ýüze çykyp biläýjek islendik görünýän gabat gelmezlikleri aýdyňlaşdyrýan pygamberlik nuruny tapýarys. Bu hepde Ähtiň Habarchysynyň ähti tassyk etmeli wagtydy, hem-de Mukaddes Ýazga görä äht gan bilen tassyk edilmelidir. Mesihiň çokundyrylmagy we haça çüýlenmegi, şeýle hem Stefanyň daşlanmagy — bularyň hemmesi gany görkezýär. Iki çyzyk hem ähtiň ganyny aňladýar, we şol çyzyklar ähti tassyk edýär.

When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.

“Hataryň üstüne hatar” görnüşinde bir ýere getirilende, çokundyrylma we haça çüýlenme ilkinji ýol belgisi, haça çüýlenme bilen Stefanyň daşlanmagy bolsa soňky ýol belgisidir. Bir hatara birleşdirilende, Stefanyň ölüminde haç bilen Mihailiň turup durmagy, ýewreýleriň Hoş Habary ret edişini möhürlän iki şaýat hökmünde ýüze çykýar. Mesihiň ölümi, Onuň şägirdi Stefanyň hem ölümidir; iki hatar birleşdirilende bu Pesahdyr. Üç gün soň Mesih Ilkinji Miwe hödürlemesi hökmünde direldilýär.

> But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.

> Emma indi Mesih ölümden direldi we uka gidenleriň ilkinji miwesi boldy. 1 Korinfliler 15:20.

In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.

Pasha bilen üçünji günde bellenilýän Ilkinji Miweler baýramynyň arasynda Hamyrsuz Çörek baýramynyň başlangyjy bar. Hamyrsuz çörek “galxmaýar”, we Mesih ikinji günde direlmedi, Ol üçünji günde direldi. “Setir üstüne setir” ulanylyşynda Mesih bilen Stefan bilelikde ölýärler, emma ilkinji miweleriň direlişinde tertip bolandygy üçin, Stefan Mesihden soň direldilýär.

> But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.

> Ýöne her kim öz tertibine görä: ilkinji miweler hökmünde Mesih; ondan soň bolsa Onuň gelşinde Mesihe degişli bolanlar. 1 Korinfliler 15:22.

The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.

Bahar baýramlaryny biri-birinden aýry tutmak mümkin däldir, çünki olar göni manyda biri-biri bilen baglanyşyklydyr. Şu manyda, Pentikost ýakyn wagtda geljek ýekşenbe kanunyny aňladýar; şol wagtda Mukaddes Ruhuň dökülmeginiň gaýtalanmagy bolar, we Ylham kitabyň on sekizinji babyndaky ikinji ses, häzirki wagtda Hoş Habary bilmeýänleri Wawilondan çykmaga çagyrar. “Wawilon” sözi “Babel” sözüne esaslanýar, onuň manysy bulaşyklykdyr; çünki Babeliň synmagynda Hudaý dilleri bulaşdyrdy, emma Pentikostda Hudaý Hoş Habary dünýä ýetirmek üçin dilleriň bulaşyklygyny tersine öwürýär. Şeýlelikde Pentikost bilen ýekşenbe kanuny bir ugra gabat gelýär.

At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.

Pentikost gününde dilller peşgeşi şägirtlere berildi, emma olaryň şol wagtky habary heniz-de ýewreýler bilen çäklendirilipdi. Iki çyzyk bir ýere getirilende, Pentikost beöň 34-nji ýylda bolup geçýär; şol wagt Stefanos daşlap öldürildi we hoş habar şondan soň häzirki wagtda hoş habary bilmeýänlere ýetirildi.

Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.

Stefan Onuň gelişinde direldilýänleri, ýöne Onuň bilen bile ölenleri aňladýar. Ilkinji Hasyl sadagasy Mesihiň üçünji günde direlşini alamatlandyrýar, şeýle hem Pentikost baýramy hem diýilýän Hepdeler baýramynyň başlangyjyny belleýär; bu baýram bolsa Sinaýda On tabşyrygyň berilmegini ýatladýar.

October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.

1844-nji ýylyň 22-nji oktýabry haç bilen gabat gelýär, çünki beýleki subutnamalaryň hatarynda Uayt uýa haçdan soň şägirtleriň başdan geçiren lapykeçligini 1844-nji ýylyň 22-nji oktýabryndan soň gelen lapykeçlik bilen deňleşdirýär. Haç hem, 1844-nji ýylyň 22-nji oktýabry hem ýakyn wagtda geljek ýekşenbe kanunynyň öňden alamatydyr. Pentekost hem ýakyn wagtda geljek ýekşenbe kanunynyň nusgasydyr, emma Pentekost haçdan elli iki gün soň geldi. Pesah bilen alamatlandyrylan haç, gadymy Ysraýylyň köne ýollaryny — ölüm perişdesiniň Müsüriň üstünden geçip giden gijesinden başlap, kanunyň berlişine çenli — ýatladýan baýramlaryň bir hataryny başladýar. Baýramlaryň hersiniň özboluşly tapawutlary bar bolsa-da, olar biri-birinden aýrylmaz baglanyşykdadyr. Şonuň üçin Pesahdan Pentekosta çenli bolan doly elli iki güni ýeke-täk bir waymark hökmünde ulanmak dogrudyr.

For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”

Şu sebäpli, haç, Stefanyň ölümi we Pentikostyň hemmesi ýakynda geljek Ýekşenbe kanunyny öňden görkezýär; şol wagtda, Ylham kitabyň on sekizinji bapdaky ikinji ses Hudaýyň beýleki sürisini Wawilondan çykmaga çagyryp başlaýarka, Häzirki Zaman Wawilonyň üstündäki barha ilerleýän ýerine ýetiriji höküm başlanýar. Hut şol ýol belgide Ýerusalimiň üstündäki ýerine ýetiriji höküm gelip ýetdi, emma Hudaý Öz rehimdarlygy bilen ybadathananyň we şäheriň hakykatdaky ýok edilmegini haçdan soň takmynan kyrk ýyl, ýagny milady 70-nji ýyla çenli yza süýşürdi. Gadymy Ýerusalimiň weýran edilmegi, “milli dinden dönmek milli heläkçilik bilen yzarlananda” Amerikanyň Birleşen Ştatlarynda başlanýan barha ilerleýän ýerine ýetiriji hökümiň başlangyjyny aňladýar.

Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.

Hakykat iki şaýadyň güwänamasy esasynda berkidilýär, we Mesihe baglaşygy tassyklan üç ýarym ýyllık iki hatarda biz ýakynda geljek Ýekşenbe kanunyny kesgitleýän taryh bilen baglanyşykly bolan bir ölüm hem-de direliş hakynda iki şaýat tapýarys. Ylham kitabynyň on birinji babynda şol Ýekşenbe kanuny “beýik ýer titremäniň sagady” diýlip kesgitlenýär. Şol “sagat” üç ýarym ýyl güwälik beren iki şaýat bilen göni baglanyşyklydyr. Olaryň güwänamasy olaryň ölümi we direlişi bilen tamamlanýar.

Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.

Olaryň üç ýarym ýyllap beren şaýatlygy, ondan soňky ölümi we direlşi, Isanyň hem-de Stefanyň ölümi we direlşi arkaly şekillendirilipdir, çünki “setir üstüne setir” görä, Stefan Mesih bilen bile direldilen hökmünde görkezilýär. Ilkinji Hasyl baýramynda iki esasy sadaka hödürlenýärdi.

One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.

Biri kemçiliksiz guzydy, beýlekisi bolsa arpa sadakasydy. Arpa ondan soň geljek hasyly aňladýardy, guzy bolsa Mesihi aňladýardy. Mesih üçünji günde direldi, Stefan bolsa yzyndan gelýänleri aňladýardy, arpa hem yzyndan gelmeli hasyly aňladýardy. Ylham kitabyň on birinji babyndaky iki şaýat üç ýarym ýyl şaýatlyk etdiler, şondan soň olar öldürüldiler, soňra bolsa üç ýarym günden soň direldildiler. Ol iki şaýat ilkinji miweler bolan Mesih arkaly öňden nusgalanyp görkezilipdi, çünki olar hem ilkinji miweler bolan ýüz kyrk dört müňi aňladýarlar.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Men seretdim, ine, Sion dagynda bir Guzujyk durdy, Onuň ýanynda bolsa ýüz kyrk dört müň adam bardy; olaryň maňlaýlarynda Onuň Atasynyň ady ýazylgydy. Men gökden gelýän bir ses eşitdim; ol köp suwlaryň sesine meňzeýärdi we beýik gürrüldiň sesine meňzeýärdi. Men şeýle hem arfaçylyaryň öz arfalarynda çalyp çykarýan sesini eşitdim. Olar tagtyň öňünde, dört janly mahlugyň we ýaşulularyň öňünde täze aýdym ýalydyr bir aýdym aýdýardylar; bu aýdymy ýer ýüzünden satyn alnyp halas edilen şol ýüz kyrk dört müňden başga hiç kim öwrenip bilmedi. Bular zenanlar bilen özlerini haram etmedik adamlardyr; çünki olar päkdirler. Bular Guzujygyň nirä gitse, şonuň yzyna düşýän adamlardyr. Bular adamlaryň arasyndan Hudaýa we Guzuja ilkinji miweler hökmünde satyn alnyp halas edilenlerdir. Olaryň agzyndan hiç hili ýalan tapylmady; çünki olar Hudaýyň tagtynyň öňünde kemçiliksizdirler. Ylham 14:1–5.

The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”

Ilkinji Miweler baýramyndaky arpa sadakasy soň gelmeli hasyly aňladýardy, we 34-nji ýylda Stefen, 31-nji ýylda Mesihiň ölümini yzarlady, emma “setir üstüne setir” boýunça olar şol bir ýol belgide ölüpdirler. Ilkinji miwe sadakalary bilen baglanyşykda, Mesih soýlan guzydy, Stefen bolsa arpa boldy. Pawlusyň aýdyşy ýaly, “Mesih” “uklanlaryň ilkinji miwesi”dir, ondan soň bolsa “Onuň gelşinde Mesihe degişli bolanlar.” Bir ýüz kyrk dört müň ilkinji miwelerdir, we olar “Guzynyň nirä barsa, onuň yzyna düşýänlerdir.”

In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Ylham kitabyň on birinji babyndaky “uly ýer titremesiniň” “sagatynda”, üç ýarym ýyl pygamberlik eden, soňra bolsa öldürilip üç ýarym gün köçelerde ýatan iki şaýat direldilýär. Olar pygamberlik taýdan Isa bilen bilelikde, emma Isa-dan soň hem direldilen Stefan arkaly nyşanlananlardyr. Şonuň üçin olar düýpsüz çukurdаn çykan haýwan tarapyndan öldürilenden “üç ýarym gün” soň direldilýär. Direldilýän şol bir “sagatlarynda” olar baýdak hökmünde göge göterilýär. Olaryň direlmeginiň we göge göterilmeginiň prosesi Hudaýyň pygamberlik Sözünde ünsli beýan edilendir, we bu prosese olaryň Stefanyň göni manydaky ölümi arkaly öňden nyşanlanandygy hem girýär; şeýlelikde bu, üçünji perişdäniň Laodikýa hereketinden üçünji perişdäniň Filadelfiýa hereketine özgerdilýän iki şaýadyň üstünde amala aşyrylýan ruhy ölümi aňladýar.

We will continue this study in the next article.

Biz bu gözlegimizi indiki makalada dowam etdireris.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Bir zat kesindir: Şeýtanyň baýdagynyň astynda ýerini tutýan Ýedinji Günüň Adwentistleri ilkinji nobatda Hudaýyň Ruhunyň Şaýatlyklarynda ýerleşýän duýduryşlara we käýinjilere bolan imanyny terk ederler.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Has uly gurbanlylyga we has mukaddes hyzmata çagyryş edilýär we bu çagyryş mundan beýläk-de edilmegini dowam etdirer. Häzir Şeýtanyň tekliplerini dile getirýänleriň käbiri özlerine gelerler. Jogapkärli möhüm ynanç wezipesinde bolup, şu wagt üçin hakykata düşünmeýänler bar. Habar olara berilmelidir. Ony kabul etseler, Mesih olary kabul eder we olary Özi bilen bilelikde işleýän işgärler eder. Emma habary diňlemekden ýüz öwürseler, olar öz orunlaryny Garaňkylygyň Şazadasynyň gara baýdagynyň astynda tutarlar.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Maňa şeýle diýmek tabşyryldy: bu döwür üçin gymmatly hakykat ynsan aňlaryna barha has aýdyň açylýar. Aýratyn manyda erkekler we aýallar Mesihiň etinden iýip, Onuň ganyndan içmelidirler. Düşünişiň ösüşi bolar, çünki hakykat yzygiderli giňemäge ukyplydyr. Hakykatyň ylahy Başlangyç berijisi Ony tanamaga dowam edýänler bilen has ýakyn we barha has ýakyn gatnaşyga girer. Hudaýyň halky Onuň sözüni asmanyň çöregi hökmünde kabul edenlerinde, Onuň çykyşlarynyň ertir ýaly taýýarlanandygyny bilerler. Olar iýmit iýlende bedeniň bedeni güýji kabul edişi ýaly, ruhy güýç kabul ederler.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Biz Rebbiň ysraýyl ogullaryny Müsüriň gulçulygyndan çykaryp, olary çölüň içinden Kengan ýurduna alyp barmak baradaky maksadyna doly düşünemzok.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Hoş Habaryň nur saçýan ylahy şöhlelerini ýygnap barşymyzda, ýahudy düzgüniniň manysyna has aýdyň düşünje alarys we onuň möhüm hakykatlaryna has çuň gadyr goýarys. Hakykaty öwrenişimiz entek tamamlanan däldir. Biz diňe ýagtylygyň birnäçe şöhlelerini ýygnadyk. Sözüň gündelik talyplary bolmadyklar ýahudy düzgüniniň meselelerini çözüp bilmezler. Olar ybadathana gullugynyň öwredýän hakykatlaryna düşünmezler. Hudaýyň işi Onuň beýik meýilnamasyna dünýewi düşüniliş sebäpli bökdelýär. Geljekki ýaşaýyş Mesihiň bulut sütünine bürenip Öz halkyna beren kanunlarynyň manysyny açar.” Spalding and Magan, 305, 306.

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