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# The Revelation of Jesus Christ - Number Two

Isa Mesihiň Ylhamy — Ikinji San

Covenant Names

Äht atlary

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Öňki makalalara başynda käbir esasy salgylanma nokatlaryny beýan etmek maksady bilen köp zady ýerleşdirdim. Indi bolsa garalýan mowzuga has gönükdirilen bolmaga çalyşaryn. Sabyr edenligiňiz üçin sag boluň.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Hudaý iň başyndan bäri Öz kimdigine we nähilidigine bolan düşünjämizi artdyrmaga çalyşyp gelýär. Ol bu işde adamlara Özi hakda aýan edilen zatlara düşünmäge ýardam etmek üçin birnäçe usullary ulanypdy, we şol usullaryň biri hem “atlary” ulanmagydyr — ýagny, Ýazgylarda Hudaýa berlen köp sanly atlar, şeýle hem Onuň saýlan wekillerine berlen atlar. Ol erbetligiň hem-de ýagşylygyň wekillerini saýlaýar.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Ol Öz saýlan äht halkynyň dispensiýa taýdan bolan üýtgeşmelerini-de taryhyň dowamynda Öz häsiýetine bolan düşünjäni kem-kemden beýgeltmek üçin ulandy. Şonuň üçin äht bilen bagly dispensiýa üýtgeşmeleriniň taryhlary hem dürli görnüşlerde Onuň häsiýetiniň we tebigatynyň hakykatynyň beýgeldilmegi barada söz açýar.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Eger-de Ylhamatyň birinji babyna indiki baplar üçin giriş we açar hökmünde çemeleşsek, onda biz şol başky bapda kitabyň galan bölegine täsir edýän käbir hakykatlary tapýarys. Şol hakykatlaryň biri Isa Mesihiň kimdigi bilen baglanyşyklydyr, we diňe Onuň Alfa hem-de Omega bolandygy bilen çäklenmeýär. Eger bir hakykat Ylhamatyň birinji babynda öňe sürülýän bolsa, onda ol, gürrüňsiz, soňky nesil üçin synag ediji häzirki hakykatdyr; şol soňky nesil bolsa, Petrus tarapyndan kesgitlenen “saýlanan nesildir”.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Mesihiň häsiýetiniň biz öwrenip gelen sypatlarynyň biri hem Mesihiň ahyryny başyndan kesgitlemegidir. Mesihiň köp adam bilen ähti bir hepdä çenli tassyklan wagty, harply Ysraýyldan ruhy Ysraýyla geçişi aňladýan äht-dispenser üýtgeşmesini görkezýär. Mukaddes Ýazgylarda kesgitlenýän, hemmesi hem Mesihiň häsiýeti we barlygy baradaky bilimiň artmagyna degişli bolan dispenser üýtgeşmeleri Ybram, Yshak, Ýakup, Ýusup, Musa, Mesih, Uilýam Miller we ýüz kyrk dört müňdür. Şol çyzygyň üstüne düşürilen dispenser üýtgeşmeleriniň başga bir çyzygy hem bar; ol Hudaýyň ybadathanasynyň Ýuhanna Wahýynyň ikinji we üçünji baplarynda görkezilen ýedi ýygnak arkaly şekillendirilýän ýedi dispenserini görkezýär, emma biz häzir olara degmeris. Adam bilen Howa babatda-da olaryň günä düşmezinden öňki we günä düşeninden soňky ýagdaýlary bilen görkezilen dispenser üýtgeşmesi bardy; şeýle hem, elbetde, Nuh döwründe tupandan öňki ýagdaýdan tupandan soňky ýagdaýa geçilen dispenser üýtgeşmesi hem bardy. Bu çyzyklaryň hemmesi biziň iş salyşýan nurumyza goşant goşýar, ýöne biz häzir saýlanan halka ünsi jemleýäris.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Äht hepdesiniň başynda Mesih Öz gullugyna başlanda, çokundyryldy.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Isa çokundyrylandan soň, dessine sudan çykdy; ine, asmanlar Oňa açyldy, we Ol Hudaýyň Ruhuny kepderi ýaly inip, Öz üstüne gonýandygyny gördi. Ine, asmandan bir ses: «Bu Meniň Söýgüli Oglumdyr, Men Ondan razydyryn» diýdi. Matta 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Isa suwdan çykyp gelip, şeýlelik bilen äht hepdesini başlanda, Hudaýyň iň ilkinji sözleri Atanyň Isanyň Hudaýyň Oglydygyny yglan etmegi boldy. Eger biz “ilkinji agzalyş düzgüni”ne düşünsek, bu hakykat örän güýçlidir. Eger düşünmesek, beýle bir däl.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Başda Huda asmany we ýeri ýaratdy. Ýer bolsa şekilsiz we boşdy; çuňlugyň ýüzünde garaňkylyk bardy. Hudaýyň Ruhy hem suwlaryň ýüzünde hereket edýärdi. Gelip çykyş 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Gelip çykyş kitabyndaky ýaly, ýag çalmak dabarasynda Hudaýlygyň üç Şahsyýeti aýdyň görkezilýär.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Isanyň Hudaýyň Ogly, Dawudyň Ogly we Ynsan Ogly bolandygy baradaky hakykat indiki üç ýarym ýylyň dowamynda ýazuwçylary we perişanlary yzygiderli tolgunyşdyrdy. Isa pygamberlik taýdan çokundyrylmagynda Isadan Isa Mesih boldy. Isa çokundyrylanda, Ol “Mesih” boldy; bu “çalnanan” diýmekdir we ýewreý dilindäki “Messiah” sözüdir. Elbetde, ýewreýler bir Mesihiň gelmegine garaşýardylar we onuň Dawudyň Ogly boljakdygyny bilýärdiler. Ol ýer ýüzüniň taryhynyň iň mukaddes üç ýarym ýylyna başlamak üçin “çalnanan” wagtynda, Mukaddes Ruhuň inip gelýändigini gördi we Öz Atasynyň gepleýändigini eşitdi.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Bu örän çuň ýag çalmak dabarasydy; onda Ol hakda we Onuň işi hakda yglan edilen habar şeýle boldy: «Ol Hudaýyň Ogludyr». Ýewreýler üçin has hem sarsdyryjy bolan zat diňe bir Onuň Hudaýyň Ogludygy däl, eýsem Hudaýyň Ogly hökmünde Özüniň hakykatdan-da Hudaýdygyny öňe sürmegidi. Ýewreýler muny şeýle bir küfürli iddia diýip düşünýärdiler welin, ony asla kabul edip bilmeýärdiler! Ýewreýler üçin dörän çykgynsyz ýagdaý, Ybraýymyň çykgynsyz ýagdaýydyr — çünki Ybraýym ýewreýleriň atasy, ähtiň atasy, şeýle hem ähtiň şertlerine boýun bolmak üçin talap edilýän imanyň nyşanydy.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Ybraýymyň Hudaý bilen äht gatnaşyklaryna girmek üçin zerur bolan imanyň mysaly, seniň imanyňyň synagdan geçirilmegini talap edýär. Ybraýymyň synagy, onuň imanynyň hakykydygyny ýa-da bähbit umydyna esaslanandygyny subut etmeli bolup, munuň özi onuň Hudaýyň sözüne eýerip-eýermejekdigini görkezmäge daýanýardy — hatda ol Hudaýyň öňki sözüne garşy gelýän ýaly görünse-de. Ybraýym adam gurbanlygynyň adam öldürmekdigini we onuň şol wagt arasynda ýaşap ýören butparaz halklarynyň butparazçylyk amallaryny aňladýandygyny bilýärdi. Kanunçylar we perişdeler özleriniň başlangyç äht taryhyndan Hudaýyň diňe bir Hudaýdygyny bilýärdiler, şeýle hem Isanyň özüni ikinji Hudaý diýip yglan edýändigini bilýärdiler. Olar özleriniň iň soňky synagy bilen synalýardylar.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Diňle, eý, Ysraýyl: biziň Hudaýymyz Reb ýeke-täk Rebdir. Kanunyň Gaýtalanmagy 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Musa öňki aýaty ýazga geçiren wakalaryň dowamynda, Hudaý oňa şondan beýläk Öziniň Ýehowa hökmünde tanalmalydygyny eýýäm aýdypdy. Indi Ol diňe ähli zady başarýan Reb Hudaý hökmünde däl-de, eýsem şol pursatdan başlap Ýehowa hökmünde tanalmalydy. Öz atlarynda beýanyny tapýan häsiýetine düşünjäni has-da beýgeldýän şol taryhy wakalaryň hut özünde-de, Ol gadymy Ysraýyla Hudaýyň bir Hudaýdygyny hem örän berk yglan edýär. Mesihe degişli döwrüň ýehudylary munuň barada näme pikir etmeli eken?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Soňra, Öz hyzmatynyň Iýerusalime dabaraly giriş bilen iň ýokary nokadyna ýeten döwründe, ýehudylar Isanyň çagalaryň Özüne öwgi aýdylmagyna ýol berýändigine ýene-de haýran galýarlar.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Öňünden barýan we yzyna düşen mähelleler gygyrýardylar: “Dawudyň Ogluna Hosanna! Rebbiň ady bilen Gelýäne mübärek bolsun! Iň beýiklerde Hosanna!” Matta 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Fariseýleri aklyndan azaşdyran aýdymyzyň setiri Isany Dawudyň Ogly hökmünde tanadan bölekdi, şeýle hem Dawudyň Oglunyň Rebbiň adydygyny hem görkezýärdi. Onuň gullugynyň başynda, ýeňişli girişde we elbetde haçda hem dawalaryň içinde Isanyň ady baradaky tolgunyşyk bar.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Şonda Ýahudylaryň baş ruhanylary Pilatosa: «Ýazma: “Ýahudylaryň Patyşasy”; emma onuň: “Men Ýahudylaryň Patyşasydyryn” diýendigini ýaz» diýdiler. Ýahýa 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Elbetde, Pilat ýazgyny: “Men Bar, Ýehudylaryň Patyşasy” diýip üýtgeden bolsady, bu, aslynda, düýp manysynda dogry bolardy, çünki “Men Bar” Isanyň Öz-özi barada gaýtalap öňe süren adydy. Elbetde, hut haç wakasy barada söz barýarka, şeýle kemçilikli mantygy Hudaýyň Sözüni üýtgetmek üçin ulanmak — adamlaryň hiç haçan etmejek zady dälmi? Isa “Ýehudylaryň Patyşasy”dy, ýöne Ol şol bir wagtda “Men Bar” hem-di; şonuň üçin “Men Bar, Ýehudylaryň Patyşasy” diýen jümle belli bir manyda takykdyr, emma gürrüňiň esasy nokady bu däldir.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Başlangyjyndan tä ortasyna çenli we şol üç ýarym ýylyň ahyryna çenli Onuň ady tolgundyryş nokady boldy. Äht atlarynyň hatary barada düşünilmeli köp zat bar, emma men bu ýerde gadymy Ysraýylyň soňunda, ýehudy ýygnagynda, Mesihiň ady bilen bagly bolan bir sarsgyny görkezmek isleýärin. Dawudyň Ogludyr hökmünde Ol Mesih bolmaga degişli subutnamalara eýe boldy; Hudaýyň Ogludyr hökmünde (ýagny şol bir wagtda Hudaý hem bolmak manysynda) we Adam Ogludyr hökmünde, Isa saýlanan halkyň öňünde örän uly synag döretdi. Haçan-da Musa olaryň äht taryhynyň başynda Hudaýyň bir Hudaýdygy barada şeýle anyk aýdyp geçenkä, bu Adam nädip özüniň Hudaýdygyny we şol bir wagtda Hudaýyň Ogludygyny öňe sürüp bilerdi?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Emma Mesihiň adamlaryň arasynda gezmeginiň maksady hem şudy. Hudaý Onda bolup, adamlary Özi bilen ýaraşdyrýardy; muny bolsa adamlara Isany görmäge ýol bermek arkaly edýärdi, çünki Ol aç-açan we gönüden-göni şeýle öwredýärdi: eger siz Ony gören bolsaňyz, Atany hem gördüňiz. Bu taryh göni manydaky Ysraýylyň Hudaýyň saýlanan halky hökmünde soňlanmagyny aňladýar, we başlangyjynda Hudaýyň kimdigi hem nähilidigi barada ýüze çykan bir dawaly mesele bardy.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Faraon şeýle diýdi: «Ysraýyly goýbermegim üçin Onuň sözüne gulak asjak Reb kim? Men Rebbe tanamok, Ysraýyly hem goýbermerin». Çykyş 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Fyrown diňe bir Hudaýy bilmäge garşy ateistik pitneçiliginiň nyşanyny beýan etmän, eýsem Ybraýymyň Hudaýy barada müsürli düşünjäni hem beýan edýär. Reb ençeme gezek Öziniň Müsürdäki ajaýyp işleri arkaly adamzadyň Özüniň kimdigini bilmegine ýol açýandygyny aýdypdyr. Hudaýyň saýlan halky hökmünde hakyky Ysraýylyň başlangyç taryhy ahyry nyşanlaýar.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Iki taryhda-da Hudaýyň kimdigi we nähilidigi baradaky düşünjäniň ýetmezçiligi bar; bu Onuň dürli atlary bilen baglanyşyklydyr. Emma biziň göz öňünde tutýan meselämiz üçin has möhümi şudur: saýlanan halk hökmünde Ysraýylyň ahyryndaky Mesihiň taryhy, ýehudylaryň özleriniň Mesihini kabul etmekde büdremeginiň esasy sebäpleriniň biriniň, äht taryhynyň başynda Hudaýyň Sözüniň Onuň bir Hudaýdygyny görkezendigini olaryň bilendigini aýdyňlaşdyrýar. Nähili kyn ýagdaý!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Şondan soň olar Onuň ýanyna indi hiç bir sowal bermäge het edip bilmediler. Şeýle-de Ol olara diýdi: Nädip olar Mesihiň Dawudyň Oglydygyny aýdýarlar? Çünki Dawudyň özi Zeburlaryň kitabynda şeýle diýýär: Reb meniň Rebbime diýdi: Men duşmanlaryňy aýak astyň ediňçäm, sen Meniň sag elimde otur. Şeýlelikde Dawut Oňa Reb diýýär, onda nädip Ol onuň Ogly bolup biler? Luka 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Bu, ýewreýler üçin sorag-jogap döwrüniň iň soňky tapgyrydyr, çünki şol gepleşikden soň, “olar Oňa mundan beýläk hiç bir sorag bermäge het edip bilmediler.” Ol hut şol wagt Öz hyzmatynyň azaşan öýi üçin iň soňky soragyna jogap berdi (we pygamberlik beýanatynda hemişe bir azaşan öý bolýar), soňra bolsa Öz adynyň “Dawudyň Ogludygyny,” şonuň üçin hem Mesihdigini mesele edip gozgaýar. Üç ýarym ýylyň bütin dowamynda jedel Onuň dürli atlaryny öz içine alýar; şol atlar Onuň häsiýetini we tebigatyny aňladýar. Onuň ady başda, çokundyrylyşynda, soň bolsa İncillerde beýan edilen beýleki bölümler bilen birlikde, dabaraly girişde hem-de haçda azaşan öý bilen bolan iň soňky gepleşiginde agzalýar.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Isanyň ýanynda perişdeleriň ýazgysyna jogap berip durka, fariseýler Onuň töweregine üýşüp geldiler. Soňra Isa olaryň ýüzüne öwrülip, olara bir sowal berdi: «Mesih hakda näme pikir edýärsiňiz? Ol kimiň Ogly?» Bu sowal olaryň Mesihe degişli ynanjyny synag etmek üçin berildi, ýagny olaryň Ony diňe bir adam hökmünde görýändiklerini ýa-da Hudaýyň Ogly hökmünde ykrar edýändiklerini görkezmek üçin. Köp sesler birden jogap berdi: «Dawudyň Ogly». Bu pygamberligiň Mesihe beren adydy. Isa gudratly gudratlary arkaly Öz ilahlygyny aýan edeninde, näsaglary sagaldan we ölüleri direldeninde, halk öz arasynda: «Bu Dawudyň Ogly dälmidir?» diýip soraýardy. Sirofinikiýaly aýal, kör Bartimeý we başga-da köpler Ondan kömek sorap: «Maňa rehim et, eý Reb, Sen Dawudyň Ogly» diýip gygyrypdylar. Matta 15:22. Ol Iýerusalime münen halda girip barýarka, halk Ony şatlykly ses bilen garşylap: «Dawudyň Ogluna hosanna! Rebbiň adyndan gelýän mübärekdir» diýip gygyrypdy. Matta 21:9. Şol gün ybadathanadaky kiçi çagalar hem şol şatlykly alkyşlamany gaýtalapdylar. Emma Isany Dawudyň Ogly diýip atlandyranlaryň köpüsi Onuň ilahlygyny ykrar etmedi. Olar Dawudyň Oglunyň şol bir wagtda Hudaýyň hem Oglydygyna düşünmediler.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> Mesihiň Dawudyň Ogludygy baradaky beýana jogap hökmünde Isa şeýle diýdi: «Onda nädip Dawut Ruh arkaly [Hudadan ylham berýän Ruh arkaly] Ony Reb diýip atlandyrýar we şeýle aýdýar: Reb meniň Rebime diýdi: Men Seniň duşmanlaryňy Seniň aýak astyň edincek, Meniň sagymda otur? Şeýle bolsa, Dawut Ony Reb diýip atlandyrýan bolsa, nädip Ol onuň ogly bolýar? Hiç kim Oňa bir söz hem jogap berip bilmedi; şol günden soň hem hiç kim Oňa indi sorag bermäge het edip bilmedi». The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Onuň Mesih hökmünde ýag çalnmagy we Ony halas etmäge gelenleri bilen bolan soňky gatnaşygy Onuň ylahylygy, atlarynyň nyşanly manysy hem-de, elbetde, ilkinji agzalyş kadasy bilen baglydy. Isa ýehudylara gönüden-göni edýän işini ruhy Dawut barada öwretmek üçin hakyky Dawudyň taryhyny ulanmak arkaly tamamlaýar. Reb Rebbiň Özi bilen tagtda oturmagyny aýdanda, näme üçin Dawut bu barada söz açsyn? Sebäbi başdaky patyşa Dawut ahyrdaky ruhy Patyşa Dawudy aňladýar. Isanyň ýiten öýe aýdan soňky beýanyna dogry düşünmegiň ýeke-täk ýoly ilkinji agzalyş kadasyny ulanmagy başarmakdy; bu bolsa, eger sen bu kadasy bilmeseň, mümkin däldir.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Onuň ýitip giden öýe eden iň soňky beýanyna düşünmek üçin ilkinji agzalyş düzgünine düşünmek zerur bolupdy. Isa iň soňky beýanynda hakykaty ýitip giden öýe beýan etmek üçin Dawudy we Dawudyň ogluny ulandy. Sebäbi olar, nähili-de bolsa, Dawudyň öýi bolupdylar. Şonuň üçin Isa atany (Dawudy) alyp, ony (Dawudyň Ogluna) gönükdirdi; şeýle hem ol ogly (Dawudyň ogluny) alyp, ony atasyna (Dawuda) gönükdirdi. Ol pygamberlikde “soňky günlerde” ýerine ýetirjek diýlip aýdylýan Ylýasyň habary ýaly, Atany çaga tarap öwürdi. Bu Onuň gadymy, göni manydaky Ysraýyla eden iň soňky habarydy, hem-de ol Ylýas habarydy, çünki ol ilkinji agzalyş düzgünine esaslanýardy. Şeýlelikde, ilkinji agzalyş düzgüni hem Isanyň habaryny şol düzgüniň özüne esaslanýan Ylýas habary hökmünde tassyklaýar. Ilkinji agzalyş düzgüni şuny talap edýär: eger Çümdüriji Ýahýanyň Ylýas habary ýitip giden Ysraýyl öýüne berlen iň soňky duýduryş habarynyň ilkinji bölegi bolan bolsa, onda olara berlen iň soňky habar hem Ylýas habary bolmalydyr. Şeýle-de boldy…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Bularyň hemmesini aýdyp geçenden soň, indi men bularyň ählisinden ilkinji agzalma düzgünine — Alfa we Omege esaslanýan bir pikiri çykarmak isleýärin. Gadymy Ysraýylyň başynda Hudaýyň kimdigi we nähilidigi baradaky düşünje üstünde bir jedel bardy; bu jedel gadymy Ysraýylyň ahyryndaky şol bir jedeliň nyşanydy. Gadymy Ysraýylyň ahyrynda Mesihiň işi ýiten Ysraýyl öýüne Hudaýyň kimdigini we nähilidigini öwretmegi hem öz içine alýardy. Ahyrzaman taryhynda Mesihiň garşysyna bir garşylyk bardy, ol başda berkidilen ilkinji hakykata esaslanýardy. Häzirki zaman ruhy Ysraýyly öz taryhynda şol bir pygamberlik häsiýetlerine eýe bolar.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Adwentizmiň başlangyjynda taryhçylar bize Milleritleriň esasan iki hristian denominasiýasyndan ybarat bolandygyny habar berýärler: metodistler we “Christian Connection”. Metodizmiň esasy ynançlary dogry hristian durmuşyny ýaşamaga esaslanýardy. Olarda “usul” bardy. “Christian Connection”-yň esasy ynanjy bolsa, gysgaça aýdylanda, üçlük baradaky katolik taglymatyna garşy durmak hökmünde jemlenip bilner.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Meniň barlaglarymyň ýetýän çägine görä, Milleritleriň ýolbaşçylygynyň tas hemmesi şol Christian Connection taglymatyna ygrarly bolupdyr. Seventh-day Adventist Reform Movement-iň (SDARM) köp sanly şahamçalary heniz hem “anti-trinitarianism” baradaky ilkibaşky Millerit düşünjesini kabul edip, wagyz edýärler. Pionerleriň düşünjesini saklap galanlar üçin bir müşgil mesele (we häzirki jedelleriň çeşmesi) şeýle bolupdy we şeýle bolup galar: olaryň tutup, wagyz edýän taglymatçylyk garaýşyna garşy gönüden-göni çykyş edýän Sister White-yň köp sanly we dürli aýatlaryna nähili jogap bermeli?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Maňa şeýle diýmek tabşyryldy: ýokary ylmy garaýyşlary agtarýanlaryň pikirlerine ynanyp bolmaz. Şunuň ýaly beýanatlar edilýär: ‘Ata göze görünmeýän ýagtylyk ýalydyr; Ogul tenleşen ýagtylyk ýalydyr; Ruh bolsa ýaýran ýagtylykdyr.’ ‘Ata görünmeýän bug ýaly çyg ýalydyr; Ogul gözel görnüşde ýygnanan çyg ýalydyr; Ruh bolsa ýaşaýşyň mekanyna düşen çyg ýalydyr.’ Beýleki bir beýanat: ‘Ata görünmeýän bug ýalydyr; Ogul gurşun reňkli bulut ýalydyr; Ruh bolsa inip, täzelendiriji güýç bilen täsir edýän ýagyşdyr.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Şu ruhçulyk häsiýetli ähli şekillendirişler diňe ýoklukdyr. Olar kämil däldir, hakykata laýyk gelmeýär. Olar hiç bir ýer ýüzündäki meňzeşligi bilen deňeşdirilip bilinmejek Beýikligi gowşadýar we kiçeldýär. Hudaýy Onuň Öz elleriniň ýaradan zatlary bilen deňäp bolmaz. Bular diňe adam günäsi sebäpli Hudaýyň näletiniň astynda ezýet çekýän ýer ýüzüne degişli zatlardyr. Atany ýer ýüzündäki zatlar arkaly beýan edip bolmaz. Ata bedende Hudaýlygyň bütin dolulygydyr we ölümli göze görünmeýär.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> Ogul Hudaýlygyň bütin dolulygynyň aýan edilmesidir. Hudaýyň Sözi Ony «Onuň şahsyýetiniň açyk beýany» diýip yglan edýär. «Çünki Hudaý dünýäni şeýle södi welin, Öz ýeke-täk doglan Ogluny berdi, şonuň üçin Oňa iman eden her bir adam heläk bolman, baky ýaşaýşa eýe bolsun». Ine, bu ýerde Atanyň şahsyýeti görkezilýär.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> Mesih göge çykandan soň ibermegi wada eden Teselli beriji, Hudaýlygyň bütin dolulygyndaky Ruhdur; Ol, Mesihi şahsy Halasgär hökmünde kabul edip, Oňa iman edýänleriň hemmesine ylahy merhemetiň güýjüni äşgär edýär. Asman üçlüginiň ýaşaýan üç Şahsy bar; şu üç beýik Gudratyň — Ata, Ogul we Mukaddes Ruhuň — ady bilen, diri iman arkaly Mesihi kabul edýänler çokundyrylýar, we bu Gudratlar Mesihde täze durmuşy ýaşamak ugrundaky tagallalarynda asmanyň boýun egiji raýatlary bilen hyzmatdaşlyk ederler». Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Parça, Ata, Oğul ve Ruh’u “ýerdäki zatlar” bilen kesgitleýän “käbirleriniň pikirlerini” görkezýär. Soňra ol şeýle diýýär: “Ata ýerdäki zatlar arkaly beýan edilip bilinmez.” Onuň aýdan iki nokadyna üns beriň, herçend biri gapma-garşylyk ýaly eşidilip bilse-de. Ol, isleseňiz, üç hudaýy kesgitleýän Hudaýlygyň ýalan beýanyny görkezýär. Bu Hudaýlygyň ýalan beýanydyr, emma ol Hudaýlyk baradaky şol ýalan kesgitlemäniň, Hudaýlykda hudaýlaryň sanyny nädogry görkezýändigi sebäpli hem nädogrudygy hakda hiç hili bellik etmeýär.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Şeýle hem, onuň Ýeriň zatlarynyň Atany suratlandyrmak üçin ulanylyp bilinmejekdigini aýdýandygyna üns beriň. Hut şol beýannamanyň özünde ol özi Ýeriň zatlaryny ulanýar. Çagalary, eneleri, atalary, daýzalary we doganoglanlary bolanlar ynsanlaryň özleridir. Isa bolsa bize täze edilen ýerde, ýagny gökde, indi nikalaşmagyň bolmajakdygyny aýdýar, çünki biz perişdeler ýaly bolarys. Erkek we aýal perişdeler ýokdur. Ynsanlaryň birek-birek bilen bolan gatnaşyklaryny kesgitleýän adalgalary Hudaý Öz tebigaty we häsiýeti barada bize öwretmek üçin ulanypdyr, emma Hudaýyň häsiýeti we tebigaty barada adamlara öwretmek üçin ylhamyň ulanan hatda “Ýeriň zatlary” hem kämil däldir.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Bize şeýle diýildi: “Asman üçlüginiň üç diri Şahsy bar” … “Ata, Ogul we Mukaddes Ruh.” Ýer ýüzündäki spiritistik duýgulary bu üç Şahsa baglamak nejislikdir, emma “bu üç beýik Gudratyň adyny” Hudaýlygyň Mukaddes Kitapdaky kesgitlemesine baglamak nejislik däldir.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Pygamber aýal Hudaýlygyň düzümine girýän üç beýik gudratyň “ady”nyň Ata, Oglan we Mukaddes Ruhdygyny aýdýar. Her bir Mukaddes Kitap hakykatynda bolşy ýaly, hatar-hatar getirilen mahaly, doly şaýatlyk aýan edilen her bir ýolgörkezijiden ybarat bolmalydyr. Pygamberleriň şaýatlyklary birleşdirilmelidir. Daniýel Mesih üçin Palmoni adyny berýär (başga-da atlaryň arasynda, emma bu diňe bir mysaldyr). Ýahýa Ony Alfa we Omega diýip atlandyrýar, Musa bolsa Ony Ýehowa diýip atlandyrýar. Ellen Waýtyň beýanyna görä, Onuň ady Ata, Oglan we Mukaddes Ruhdur.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Şeýtan ... hemişe galp zady öňe sürýär — hakykatdan ýüz öwürtmek üçin. Şeýtanyň iň soňky aldawy Hudaýyň Ruhunyň şaýatlygyny güýjüni ýitiren derejä getirmek bolar. ‘Wahý ýok ýerde halk heläk bolýar’ (Süleýmanyň pähimleri 29:18). Şeýtan dürli usullar bilen we dürli serişdeleriň üsti bilen ussatlyk bilen iş alyp baryp, Hudaýyň galyndy halkynyň hakyky şaýatlyga bolan ynamyny sarsdyrmaga çalşar.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Şaýatlyklara garşy şeýtana mahsus bir ýigrenç tutaşdyrylar. Şeýtanyň işleri, olara bolan ybadathanalaryň imanyny sarsdyrmakdan ybarat bolar; munuň sebäbi şudur: eger Hudaýyň Ruhunyň duýduryşlaryna, käýinçlerine we nesihatlaryna gulak asylsa, Şeýtan öz aldawlaryny arkaýyn girizmekde hem-de janlary öz azdyrmalary bilen baglap goýmakda beýle açyk bir ýol tapyp bilmez.” Selected Messages, book 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Bu parçadan gysgaça bir gapdaly belläp geçeliň. Ýahýa Hudaýyň Sözi we Isanyň şaýatlygy sebäpli Patmosa sürgün edilipdir. Üçünji perişdäniň habarynyň iki nyşana alýan diňleýji topary bardyr: Adventizmiň daşyndakylary we Adventizmiň içindäkileri. Ýahýa, diňe Mukaddes Ýazgylara boýun egýändigi sebäpli dünýä tarapyndan yzarlanýan adventisti aňlatman, eýsem pygamberlik Ruhunyň ýazgylaryna boýun egýändigi sebäpli hem yzarlanýan adventisti aňladýar. Pygamberlik Ruhuna garşy gönükdirilýän yzarlama daşardan däl, içerden gelýär.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Gadymy Ysraýylyň başlangyjynda, Müsürde geçen dört ýüz ýyldan soň, saýlanan äht halky bolmaly bolanlar indi Sabaty saklamaýardylar. Olar Mesihiň häsiýetini ýa tebigatyny bilmeýärdiler. Olar ýesirlikde bolan wagtlarynda özlerine ornaşdyran Hudaý baradaky ýalňyş düşünjelere ýapyşyp galýardylar. On bela; Gyzyl deňiz arkaly halas ediliş; asmandan düşen manna; mukaddes ýer we onuň ähli esbaplary; mukaddes dabaralar; howl, Mukaddes ýer we Iň Mukaddes ýer; Hudaýyň kanuny; olaryň yzyna düşüp gelen Gaýa; olaryň yzyna düşüp gelen Gaýadan çykan suw, hatda sütün üstündäki ýylanam — bularyň hemmesi Onuň saýlanan halkynda Hudaý baradaky bilimi artdyrmak üçin niýetlenendi. Bu ösüşli bir terbiýeçilikdi. Şol ösüşli terbiýeçilik, tä kitapçylar “Oňa indi hiç bir sorag bermäge milt edip bilmediler” diýen wagta çenli dowam etdi; şondan soň Ol, olar bilen açyk ara alyp maslahatlaşyşynda iň soňky tema boljak zady kesgitledi, ol hem Dawudyň ady hem-de Mesihiň kimdigi we nämedigine dahyllydy.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Häzirki ruhy Ysraýylyň başlangyjynda, ruhy Wawilonda 1260 ýyl bolandan soň, saýlanan äht halky bolmaly bolanlar indi Sabady saklamaýardylar. Olar Mesihe mahsus häsiýeti ýa-da tebigatyny bilmeýärdiler. Olar ýesirlikde bolan döwürlerinde özlerinde ornaşdyran Hudaý baradaky nädogry düşünjelere ýapyşýardylar. Adwentizmiň ähli ýol belgileri, dönüklikleri, ylalaşyklary we içerki göreşleri bilen bagly taryhy 1880-nji ýyllarda bir derejä ýetdi; şol wagt “Asyrlaryň Islegi” neşir edildi. Şol kitabyň 671-nji sahypasynda Hudaýlyk barada on sekizinji asyrdan gelen düşünjeden has öňe giden bir düşünje beýan edilendir.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Gadymy Ysraýylyň soňunda, öz başlangyç taryhyndan gelip çykan düşünjä esaslanan, Hudaýlygyň tebigaty barada çäkli düşünjeden dörän bir dawasy bardy. Isanyň şaýatlygy şeýle diýýär: Ata bolsun, Ogul bolsun ýa-da Mukaddes Ruh bolsun, olaryň ählisi “ten taýdan Hudaýlygyň bütin dolulygydyr” (Koloseliler 2:9). Mukaddes Kitabyň şaýatlygy şeýle diýýär: “Eý, Ysraýyl, diňle: Hudaýymyz Reb bir Rebdir” (Kanun taglymaty 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Häzirki Ysraýyl Hudaýlygyň tebigaty barada dürli düşünjelere eýerýär, we olaryň diňe biri dogrudyr. Häzirki Ysraýylyň ahyrynda Hudaý, synag möhleti heniz dowam edýärkä, Öz häsiýetini açyp görkezmek işini tamamlar. Ol muny ýahudylara-da şeýle etdi, we Ol hiç wagt üýtgemeýär. Hudaýyň tebigatyna we häsiýetine bolan düşünjämiziň bütin bakylyk boyunca ösmegini dowam etdirjegimiz gürrüňsizdir, ýöne Hudaýyň Öz halkyny Özi barada öwretmek ugrundaky tagallalaryny görkezýän hakykatyň maksatly pygamberlik çyzygy bolupdy, we şol taryh häzir öwretmek isleýän bilimine degişli bir bölekdir; şol bilim beriş işine degişli pygamberlik sözüniň içindäki maglumat bolsa, synag möhletiniň ýapylmagyna laýyk gelýän çekişmäniň bir soňuny görkezýär.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Mesih öňden bar bolan, öz-özünden bar bolan Hudaýyň Ogludyr…. Özünden öňki bar bolşy hakynda aýdanda, Mesih akyly senesiz asyrlaryň jümmüşine alyp gidýär. Ol bize Özynyň baky Hudaý bilen ýakyn gatnaşygynda bolmadyk hiç bir döwrüň asla bolmandygyny kepillendirýär. Şonda ýewreýleriň gulak asýan sesi bolan Şol, Hudaý bilen Onuň ýanynda terbiýelenen biri hökmünde bolupdy.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Ol Hudaý bilen deňdi, çäksiz we ähli zada güýji ýetýändi…. Ol ebedi, Öz-özünden bar bolan Ogludyr.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> «Hudaýyň Sözi Mesihiň bu ýerde, ýer ýüzünde ýaşaýarka ynsanlygyny beýan edýän bolsa-da, Onuň öňden bar bolşy barada-da anyk söz açýar. Söz Hudaýy bir Varlık hökmünde, ýagny Hudaýyň baky Ogludygy hökmünde, Öz Atasy bilen birleşikde we birlykda bardy. Ol ezelden ähtiň Araçysydy, ýer ýüzüniň ähli halklarynyň, ýewreýler hem-de başga milletler hem, eger Ony kabul eden bolsalar, Onda bereketlenmeli bolan Şoldy. “Söz Hudaý bilen bileydi, we Söz Hudaýdy.” Adamlar ýa-da perişdeler ýaradylmazdan öň, Söz Hudaý bilen bile bolupdy we Hudaýdy». Review and Herald, 1906-njy ýylyň 5-nji apreli.

In the passage she quotes from John’s very first words.

Ol aýdýan parçada, ol Ýahýanyň ilkinji sözleriniň hut özünden sitata getirýär.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Başda Söz bardy, Söz Hudaý bilen bile bolupdy, Söz Hudaýdy. Ol başda Hudaý bilen bile bolupdy. Ähli zatlar Onuň üsti bilen ýaradyldy; ýaradylyp, Onsuz ýaradylan hiç bir zat ýokdur. Ýahýa 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Başda iň bolmanda iki Hudaý bardy, çünki Ýahýa ýaňy şeýle diýdi: “Söz Hudaýdy we Hudaý bilen bileydi.” Gelip çykyşyň birinji aýatynda ýewreýçe “Elohim” sözi Hudaý diýip terjime edilýär. Hudaýyň Sözünde “Elohim” köplenç bir Hudaýy görkezmek üçin grammatiki gurluşda ulanylýar, emma muňa garamazdan ol köplükdir. Ýahýa bu mesele boýunça ikinji şaýatlygy bilen şol aýatdaky “Elohim” sözüniň bir Hudaý bolmagy baradaky garaýşy aradan aýyrýar. Onuň şaýatlygy iň bolmanda iki Hudaýyň bardygyny tassyklaýar.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Pygamberlik Ruhuna eýerýändiklerini aýdýan anti-trinitarlar üçin has hem biynjalyk ediji zat, başlangyçda «Hudaýyň Ruhunyň suwuň ýüzünde herekete gelendigidir». Suwuň ýüzünde herekete gelen şol «Ruh» Ata boldumy ýa-da Ogul boldumy, ýogsa-da Uýam Waýtyň Ony atlandyryşy ýaly, asman üçlüginiň üçünji Şahsydymy? Ýuhannanyň Hoş Habaryndaky ilkinji üç aýatdan soň şu sözler gelýär.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Onda ýaşaýyş bardy; ýaşaýyş bolsa adamlaryň nurydy. Nur garaňkylykda ýagty saçýar; garaňkylyk bolsa ony kabul etmedi. Ýahýa 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Ýagtylyga we garaňkylyga edilen salgylanma, şeýle diýýän Gelip çykyş kitabynyň başlangyjy bilen doly laýyk gelýär.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Hudaý diýdi: «Ýagtylyk bolsun»; we ýagtylyk boldy. Hudaý ýagtylygy gördi, onuň ýagşy bolandygyny; we Hudaý ýagtylygy garaňkylykdan aýyrdy. Gelip çykyş 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Godhead barada aýdylýan girişden soň gelýän ýaradylyş wakasyndaky temasy ýagtylyk bolan şu iki deňeşdirme bölegine tiz wagtda gaýdyp geleris. Başlangyçda seredilýän ilkinji hakykat Godheadyň düzümi ýa-da tebigatydyr. Emma bu bölek ikinji babyň üçünji aýatyna çenli dowam edýär; şol ýerde ýaradylyş baradaky beýanyň soňky üç sözüniň bilelikde “hakykat” diýip terjime edilýän sözi emele getirýän üç ýewreý harp bilen başlanýandygyny görýäris.

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Ýaradylyş baradaky hekaýatyň başlangyjy Hudaýlygyň Özünü tanyşdyrýar, soňra Onuň Sözüniň ýaradyjy güýjüni beýan edýär, soňunda bolsa hakykaty, üçünji perişdäniň habaryny hem-de Alfa we Omega arkaly aňladylýan Hudaýyň adyny görkezýän ylahy gol bilen şol parçany tamamlaýar.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Ýedinji gün Hudaý Öz eden işini tamamlady; we Öz eden ähli işlerinden ýedinji güni dynç aldy. Hudaý ýedinji güni ýalkady we ony mukaddes etdi; çünki şol günde Hudaý Öz ýaradyp eden ähli işlerinden dynç alypdy. Gelip çykyş 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Hudaýyň Sözüinde öwredilýän ilkinji hakykatlaryň jemleýji çür depesi şol parçadadyr. Ol “Hudaý”, “ýaratdy” we “ýasady” diýen üç söz bilen tamamlanýar; şeýlelikde, parçanyň başlangyjyna ünsi aýratyn çekýär, ýöne edil şonuň ýaly-da ýedinji gün Sabatyna hem uly ähmiýet berýär. Elbetde, Sabat ýaradylyşyň nyşanydyr we Hudaý bilen Öz saýlan halkynyň arasyndaky alamatdyr. “Hakykat” ýaradylyş baradaky şol soňky üç sözüň hersiniň başyndaky üç harp arkaly beýan edilýär. Şaýatlyk Sabat hakykatynyň nähili derejede ähmiýetli we wajypdygyny aýratyn nygtaýar, emma edil şonuň ýaly çuň manyly tarapy hem şol üç harpyň birinji, ikinji we üçünji perişdäniň habarlarynyň üç ädimini hem aňladýandygydyr. Şeýlelikde, Mukaddes Kitabyň iň ilkinji parçasynda Sabat Hudaýyň ýaradyjy güýjüniň alamaty hökmünde ahyrzamanda synag meselesi bolup durýandygy bilen hem kesgitlenýär. Mukaddes Kitabyň soňky kitaby Ýahýanyň Hoş Habaryndaky şaýatlygyna goşulýan üçünji bir şaýady hem berýär.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Ýahýa Aziýadaky ýedi ýygnaga: size bar bolýan, bar bolan hem-de geljek Olandan; tagtynyň öňündäki ýedi Ruhdan; hem-de wepaly Şaýat, ölülaryň arasyndan ilkinji doglan we ýer ýüzüniň patyşalarynyň Hökümdary bolan Isa Mesihden merhemet we parahatlyk bolsun. Bizi söýen, Öz gany bilen günälerimizden ýuwan, bizi Hudaýa — Öz Atasyna — patyşalar we ruhanylar eden Oňa ebediler ebedisine şöhrat we häkimlik bolsun. Omyn. Ine, Ol bulutlar bilen gelýär; Ony her bir göz görer, hatda Ony naýzalanlar hem; ýer ýüzüniň ähli uruglary Onuň sebäpli ýas tutarlar. Şeýle-de bolsa, Omyn. «Men Alfa we Omega, başlangyç hem ahyr» diýýär Reb, bar bolýan, bar bolan hem-de geljek Olan, Gudratygüýçli.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Men Ýahýa, siziň hem doganyňyz, hem-de muşakgatda, Isa Mesihiň Patyşalygynda we sabyrly çydamynda şärigiňiz bolup, Hudaýyň sözi hem-de Isa Mesihiň şaýatlygy üçin Patmos diýlip atlandyrylýan adada idim. Rebbimiz gününde Ruhda boldum, we arkamdan keramatly surnaý sesine meňzeş beýik bir ses eşitdim. Ol şeýle diýýärdi: «Men Alfa we Omega, ilkinji we ahyrkydyryn». Şeýle hem: «Görýän zatlaryňy kitaba ýaz-da, Aziýadaky ýedi ýygnaga iber: Efese, Smyrna, Pergama, Týatira, Sarda, Filadelfiýa we Laodikýa». Ylham 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Ylhamyň birinji babyndaky ilkinji üç aýat soňky duýduryş habaryny we şol habaryň Hudaýdan adamzada nähili ýetirilýändigini kesgitleýär. Şeýle hem onda munuň Isa Mesihiň Ylhamydygy aýdylýar; şeýlelik bilen Ylham kitaby bilen Danyýel kitabynyň arasynda tapawut goýulýar. Biri pygamberlikdir, beýlekisi bolsa ylhamdyr.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Ylhamda Mukaddes Kitabyň ähli kitaplary bir ýere jemlenýär we tamamlanýar. Ine, bu ýerde Daniýel kitabynyň üstüni ýetirýän bölegi bardyr. Biri pygamberlikdir; beýlekisi bolsa ylhamdyr. Möhürlenen kitap Ylham kitaby däl, eýsem Daniýeliň soňky günlere degişli pygamberliginiň şol bölegidir. Perişde şeýle buýurdy: ‘Emma sen, eý Daniýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle.’ Daniýel 12:4.” Resullaryň Işleri, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Ylham kitabynda tanalyp, setir üstüne setir görnüşinde bir ýere getirilmelidigi gerek bolan pygamberlik ugry bar. Şol pygamberlik ugurlarynyň hemmesi Ylham kitabynda tamamlanýar, emma möhürlenen kitap Ylham kitaby däldi; diňe Daniýel kitaby hem möhürlenmedikdi, eýsem Daniýel kitabynda möhürlenen zat “Daniýeliň pygamberliginiň soňky günlere degişli bolan bölegi” boldy.

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“Ahyrky günler” umumy manyda düşünilip bilner, ýöne olara ylhamlanan sözler hökmünde düşünmek (olar hakykatdan hem şeýledir) bizden “ahyrky günler” diýen aňlatmanyň hem oňa degişli pygamberlik nyşanlylygynyň bardygyny seljermegimizi talap edýär. “Ahyrky günler” pygamberlik taryhynyň köp sanly delil bilen tassyklanýan belli bir döwrüdir. Men şol taryhy ýakyn wagtda beýan etmäge umyt edýärin. Ol, aýratyn-da, 1798-nji ýyldan synag möhletiniň ýapylmagyna çenli bolan taryhdyr. Muny tanamagyň bir usuly şudur: göni manydaky mukaddes ýer hyzmatynda ýylyň diňe bir güni hökmi aňladýardy, ol hem Ýaraşyk Günüdi. Şol göni manydaky dessur Waýt uýanyň antitipik Ýaraşyk Günü diýip atlandyrýan zadyny öňden şekillendirýärdi. Pygamberlik ýa-da ruhy Ýaraşyk Günü synag wagtynyň “ahyrky günlerini” aňladýar; ol iň soňky höküm döwrüni aňladýar.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Daniýeldäki möhürlenen pygamberlik iki taraplydy. Milleritleriň ykrar eden, hökümüň açylýandygyny yglan edýän, ahyrky günler bilen baglanyşykly bir pygamberlik bardy. Daniýeliň şol bölümi sekizinji we dokuzynjy baplaryň Ulaý derýasynyň görüşi bilen görkezilýär. Daniýelde möhürlenen beýleki pygamberlik bolsa hökümüň ýapylýandygyny, Adventizmiň soňuny, Amerikanyň Birleşen Ştatlarynyň soňuny we dünýäniň soňuny yglan edýär. Şol görüş Hiddekel derýasy bilen görkezilipdi.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Danyýeliň Hudaýdan alan nury aýratyn-da şu ahyrky günler üçin berildi. Onuň Şinaryň beýik derýalary bolan Ulaý bilen Hiddekeliň kenarlarynda gören görnüşleri häzir ýerine ýetirilmek prosesindedir, we öňünden aýdylyp berlen wakalaryň hemmesi tizden-tiz amala aşar.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Ulai görnüşi 1798-nji ýylda açyldy we Hudaýyň mukaddes ýerini hem-de Onuň halkyny beýan edýär. Hiddekel görnüşi 1989-njy ýylda açyldy; şol wagtda, Danyýel kitaby, on birinji bap, kyrkynjy aýatda beýan edilişi ýaly, öňki Sowet Soýuzyny aňladýan ýurtlar papalyk bilen Amerikanyň Birleşen Ştatlary tarapyndan süpürilip aýryldy, we ol Hudaýyň halkynyň duşmanlaryna degişli bolýar. Bu iki görnüş Ylham kitabyndaky ýedi ýygnak we ýedi möhür nähili hyzmat edýän bolsa, edil şonuň ýaly hyzmat edýär. Birisi ýygnagyň içki taryhy, beýlekisi bolsa ýygnagyň daşarky taryhydyr; olaryň ikisi-de bütin dowamynda uzap gidýär we “esasan hem” “şu soňky günler” üçindir.

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Ýöne bize Ylham kitabynyň möhürlenen kitap däldigi aýdylsa-da, onuň möhürlenen kitapdygy hem aýdylýar.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ylham kitabydyr möhürlenen bir kitapdyr, emma şol bir wagtyň özünde açylan kitapdyr hem. Onda bu ýeriň taryhynyň soňky günlerinde bolup geçmeli ajaýyp wakalar beýan edilýär. Bu kitabyň taglymatlary anykdyr, syrly we düşüniksiz däldir. Onda Danyýelda berlişi ýaly şol bir pygamberlik ugry dowam etdirilýär. Käbir pygamberlikleri Hudaý gaýtalapdyr; şeýle etmek bilen, olara ähmiýet berilmelidigini görkezýär. Reb uly ähmiýeti bolmadyk zatlary gaýtalamaýar.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Ylham kitaby möhürinden açylandyr, çünki Danyýeldäki pygamberlikler möhürinden açylandyr; Danyýelde möhürinden açylan pygamberlikleriň hut şol setirleri Ylham kitabynda hem duş gelýär. Ylham kitabynda möhürlenen zat, aýratyn-da Hudaýyň halky bilen “soňky günlerde” bagly bolan Ylhamyň bir bölegi bolupdy. Uýam Waýt bu beýannamany ýazanda, “ýedi gök gürlemesi” onuň ýazan döwründe heniz möhürli bolupdy; şonuň üçin ol “bu möhürli kitapdyr” diýip ýazdy. Şeýle hem ol Danyýel kitabynyň geçmiş zamanynda “möhürlenen kitap” bolandygyny aýtdy. Onuň üçin ol 1798-nji ýylda möhürinden açylypdy.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Onuň ömründe ýedi ýyldyrym hakynda möhürlenen zat diňe bir ýedi ýyldyrymyň aňladýan geljekki wakalary däldi, eýsem ilkinji nobatda “ýedi ýyldyrymyň” Adventizmiň başlangyjynyň Adventizmiň ahyryna parallel bolýandygyny aňladýandygy boldy. “Ýedi ýyldyrym” Isa Mesihiň Ylhamyny düşünmek üçin zerur bolan iň möhüm pygamberlik kadysyny açyp görkezýär, şol bir wagtyň özünde-de Hudaýyň tebigatynyň we häsiýetiniň bir aýratynlygyny aýan edýär: ähli zatlaryň başlangyjy we ahyrynyň Onuň Özi bolandygyny. Pygamberlik Hudaýyň tebigaty we häsiýeti bilen baglanyşykly hakykatlaryň maksatly bir ösüşiniň bardygyny görkezýär.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Isa, «Ýahuda taýpasynyň Arslany» hökmünde görkezilende, taryhyň dowamynda hakykaty tapgyrlaýyn hem-de tertipli görnüşde açyp görkezende amala aşyrýan işini alamatlandyrýar. Ol pygamberlik sözüne möhür basýar, ony düşünmeli wagty gelýänçä. Ol hakykata öwretmek maksady bilen möhür basýar we möhüri açýar. Palmoni hökmünde Isa Gudratly Sanagçydyr, wagtyň Hojaýynydyr, Öz taryhyny dolandyrýandyr. Alfa we Omega hökmünde Ol, beýleki zatlar bilen birlikde, diliň Hojaýynydyr. Ýahuda taýpasynyň Arslany hökmünde bolsa, Ol hakykatyň adamlara haçan açylýandygyny dolandyrýan Şoldur.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Ylham kitabynyň birinji babynda, ilkinji üç aýatdan soň, Hudaýlyk üç aýratyn barlyk hökmünde beýan edilýär.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Ýuhanna tarapyndan Aziýadaky ýedi ýygnaga: size merhemet we parahatçylyk bolsun,

> from him which is, and which was, and which is to come;

> ondan — bar Olandan, bar bolandyr Olandan we geljek Olandan;

> and from the seven Spirits which are before his throne;

> we Onuň tagtynyň öňünde duran ýedi Ruhdan;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> We Isa Mesih tarapyndan hem: Ol ynamdar Şaýatdyr, ölülerden ilkinji bolup direldilendir, hem-de ýer ýüzüniň patyşalarynyň hökümdarydyr. Ylham 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Mukaddes Kitabyň soňky kitabynyň girişinde Atanyň, Ruhuň we Ogluň şahsyýetini görkezýän Hudaýyň ybadathanasyna açykça salam iberilýär. Hudaýyň Sözüniň ahyry onuň başlangyjyny gaýtalaýar, we şeýle etmek bilen Hudaýlyk hakdaky dogry düşünjäniň ähmiýetini nygtaýar. Bu bolsa Filadelfiýaly boljaklar we ýüz kyrk dört müňi emele getirjekler üçin edilýär. Olar äht taryhynyň ugurlarynyň bütin dowamynda nusgalanan iň soňky äht halkydyr. Şol şaýatlyklar, beýleki hakykatlaryň hatarynda, Hudaýyň pygamberlik taryhynyň dowamynda Öz tebigaty we häsiýeti baradaky bilimi artdyryp-ösdürmäge kem-kemden ymtylandygyny tassyklaýar.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Mukaddes Kitapta insanın Hudaý baradaky bilimsizliginiň iň uly nyşany bütin dünýäniň we şonuň bilen birlikde ähli adamzadyň nyşany bolan Müsüri aňladýan Faraon bolupdy. Ol ýol belgisi başlangyçda Hudaýyň Öz adyny mälim etmäge çalyşýan hakyky Ysraýylyň taryhynda bu prosesi başlaýar. Hakyky Ysraýylyň ahyrynda Hudaýyň ady baradaky çekişme gaýtadan gaýtalandy. Hakyky Ysraýylyň soňunda Isa ýehudiler bilen Öz gatnaşyklaryny Dawudyň taryhyny görkezmek we “ilkinji gezek agzalma düzgünini” ýehudileriň Laodikiýa körlügi baradaky ahyrky beýanaty aňlatmak üçin ulanmak arkaly belläp geçdi. Olar Onuň näme aýdýandygyna düşünip bilmediler, çünki olar Alfa bilen Omeganın düzgünini-de bilmeýärdiler, olaryň öňünde duran Alfa bilen Omeganı-da tanamaýardylar.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Ruhy Ysraýylyň başlangyjynda, Musanyň taryhynda nyşanlanan jedel oňa paralel görnüşde gaýtalanýar. Adwentizm “soňky günleriň” taryhynyň içinden geçip barýarka, gadymy Ysraýyla berlişi ýaly, Alfa we Omega barada has köp düşünmek üçin köp mümkinçilikler berildi. Mesihiň günlerinde bolşy ýaly, Adwentizmiň ahyrynda-da indi hiç hili soragyň berilmejek bir nokady bolar.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Ylhamyň birinji babyndaky parçaga gaýdyp gelenimizde, merhemet bilen parahatlygyň “bar Olandan, bolan Olandan we geljek Olandan”, şeýle hem ýedi Ruhdan, şeýle hem Isadan iberilýändigini görýäris. Hudaýlyk Isa, ýedi Ruh we “bar Olan, bolan Olan we geljek Olan” hökmünde görkezilýär; şeýlelikde, “bar, bolan we geljek” diýlip görkezilen häsiýetleriň Atada bardygyny bilmegimize ýol açylýar. Bu häsiýetler Hudaýyň ebedi tebigatyny aňladýar. Ol hemişe bardy, we sekizinji hem dokuzynjy aýatlarda hut şol häsiýet Isaga açyk-aýdyň degişli edilýär.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> “Men Alfa hem Omega, başlangyjydyr we ahyrydyr” diýip Reb aýdýar, “bar Olan, bolan we geljek Olan, Gudratygüýçli.” Men Ýahýa, siziň hem doganyňyz, Isanyň Mesihindäki muşakgatda, patyşalykda we sabyrda şärigiňiz, Hudaýyň sözi hem-de Isanyň Mesihiniň şaýatlygy üçin Patmos diýilýän adada boldum. Rebbiň gününde Ruhda idim, hem-de arkamdan surnaýyň sesine meňzeş beýik bir ses eşitdim. Ol şeýle diýýärdi: “Men Alfa hem Omega, ilkinji hem ahyrky; görýän zadyňy kitaba ýaz-da, ony Aziýadaky ýedi ýygnaga iber: Efesdäki, Smyrnadaky, Pergamondaky, Týatiradaky, Sardisdäki, Filadelfiadaky we Laodikiýadaky ýygnaklara.” Ylham 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Isa Mesihiň sözlerini gyzyl reňkde görkezýän Mukaddes Kitaby bolanlar sekizinji we on birinji aýatlarda gürleýäniň Isa bolandygyny bilýärler. Şol aýatlarda Isa Özüni «bar bolan, bolan we geljek Reb» diýip atlandyrmak arkaly Atanyňky bilen birmeňzeş ebedi tebigata eýedigini görkezýär, üstesine-de Isa Öziniň «Gudratygüýçli»digini hem aýdýar.

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Ylham kitabynyň, onuň Isa Mesihiň Ylhamydygyny aýdyň görkezýän şol kitabynyň başynda Isanyň aýdan iň ilkinji zady şudur: Onuň Alfa we Omega bolmagydyr, ýagny Atanyň baky bolşy ýaly, Özi hem bakydyr we Ol hem Gudraty Güýçli Hudadyr. Hudaýyň tebigatynyň sypatlary Ylham kitabynda Isadan gelen ilkinji sözlerdir. Şol sypatlar heniz hem Hudaýlygyň asyl garaýşyny gorap saklaýan Adwentistler üçin gös-göni büdreme daşy bolup durýar. Olar Atanyň Öz Ogluny dünýä indermedikden öň, şeýle bir wagtyň bolandygyna ynanýarlar.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Ylham kitabynyň soňy Ylham kitabynyň başy bilen gabat gelýär.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Ikinji Geliş Hudaýlygyň beýanyndan soň gelýär. Ýigrimi ikinji bapda biz kitabyň ahyrynyň onuň başlangyjy bilen gabat gelýändigini görýäris, on ikinji aýat bolsa Ikinji Gelişe salgylanyp, birinji babyň ýedinji aýaty bilen meňzeşlik görkezýär.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Ine, serediň, Men tiz gelýärin; sylagym hem Meniň bilendir, her kime öz işine görä bermek üçin. Men Alfa we Omega, başlangyç we ahyr, ilkinji we soňkudygym. Onuň buýruklaryny ýerine ýetirýänler bagtlydyr; çünki ýaşaýyş agajyna haklary bolar we şäheriň derwezelerinden içeri girerler. Çünki daşarda itler, jadygöýler, zynahorlar, ganhorlar, butparazlar hem-de ýalany söýýän we ýalan döredýän her bir adam bardyr. Men, Isa, bu zatlar barada ýygnaklarda size şaýatlyk etmek üçin Öz perişdämi iberdim. Men Dawudyň köki we nesli, ýagty hem ertirki ýyldyzdyryn. Ruh bilen gelin: «Gel!» diýýärler. Eşidýän hem: «Gel!» diýsin. Teşne bolan gelsin. Isleýän her kim ýaşaýyş suwuny mugt alsyn. Ylham 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Ikinji Gelişe salgylanyp geçilenden soň, Isa, Ylham kitabynyň birinji babyndaky ýaly, Özüni Alfa we Omega diýip tanadýar. Soňra bolsa, Ruhuň ýygnaklara diýýän zadyny eşitjekler bilen ony eşitmejekleriň arasyndaky tapawudy goşýar. Ol birinji babyň birinji‑üçünji aýatlarynda görkezilen habarlaşyk işine salgylanýar, ýagny habary Ýahýa ibermek üçin Jebraýyly iberendigini aýdyňlaşdyrýar.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Soňra Ol gadymy Ysraýylyň ahyrynda Kätiplere we Fariseýlere eden iň soňky beýanyna gaýdyp gelýär. Ol Açyşda “soňky günlerde” ýaşaýanlar üçin ýehudylaryň öz “soňky günlerinde” düşünip bilmedik zadyna jogap bermek arkaly, hakyky we ruhy Ysraýylyň iki ahyryny biri-birine baglaýar. Ol Özüniň Dawudyň köki (başlangyjy) hem-de nesli (ahyry) digini aýdýar. Dawut hem-de onuň Rebbi baradaky tema Isanyň dawaçyl ýehudylara eden iň soňky beýanydy, we bu, Filadelfiýa ýygnagyna berlen habara görä, özlerini ýehudy diýip atlandyrýan, ýöne beýle bolmadyk adamlara degişli, soňky günler üçin ediljek iň soňky yglany nyşanlandyrýar.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Ine, men Şeýtanyň sinagogasyndakylardan — özlerini ýehudy diýip aýdýan, emma beýle bolman, ýalan sözleýänlerden — seniň aýaklaryň öňüne gelip tagzym etmäge mejbur ederin; şeýle hem, seni söýendigimi bilmeklerine sebäp bolaryn. Sen Meniň sabyr baradaky sözümi saklanyň üçin, Men-de seni ýer ýüzünde ýaşaýanlary synap görmek üçin bütin dünýäniň üstüne geljek synag sagadyndan goraryn. Ylham 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Mukaddesleriň aýaklarynda tagzym edýänler Rebbiň agzyndan çykarylyp taşlanan Laodikeýaly Adventistlerdir.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> Siz mukaddesleriň aýaklarynyň öňünde ybadat edýänleriň (Ylham 3:9) ahyrsoňunda gutuljakdygyny pikir edýärsiňiz. Bu ýerde men siz bilen ylalaşyp bilmerin; çünki Hudaý maňa bu toparyň iman beýan eden Adwentistlerdigini, emma yza gaýdyp, “Hudaýyň Ogluny özleri üçin täzeden haça çüýläp, Ony açyk utanja goýanlaryny” görkezdi. Hem-de entek gelmeli bolan “synag sagadynda”, her kimiň hakyky häsiýetini ýüze çykarmak üçin, olar özleriniň ebedilik ýitirilendigini bilerler; hem-de ruhy hasrat bilen ezilip, mukaddesleriň aýaklarynyň öňünde baş egerler. “Kiçi Süri üçin Söz”, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Mukaddes Kitaba we Pygamberlik Ruhuna görä, mukaddesleriň aýaklarynyň öňünde sežde edýänler Şeýtanyň sinagogasynyň agzalarydyr. Olar özlerini ýehudy diýip atlandyrýarlar, emma ýehudy däldirler. Dogruçyl Adventistler Filadelfiýa ýygnagynda gürrüň edilýär. Ýüz kyrk dört müň Filadelfiýalylardyr, özlerini ýehudy diýýän, emma beýle bolmadyklar bolsa Laodikalylar. “Soňky günlerde” wepaly adamlaryň iki topary bar: ýüz kyrk dört müň we şehit bolanlar. Ýedi ýygnagyň diňe ikisinde hiç hili ýazgarmak ýokdur. Olaryň biri hiç haçan ölmeýänleri aňladýan Filadelfiýadyr, beýlekisi bolsa wepaly şehitleri aňladýan Smyrnadyr. Şehitler hem-de ölmeýänler, ýagny Smyrna bilen Filadelfiýa, özlerine berlen habara hiç hili höküm goşulman galan ýedi ýygnagyň içindäki ýeke-täk ýygnaklardyr. Şeýle-de bolsa, iki ýygnak hem özlerini ýehudy diýip aýdýan, emma beýle bolmadyk adamlar bilen ýüzbe-ýüz bolmaly boldular. Bu şeýle, çünki olaryň hemmesi “Soňky günlerde” şol bir ýagdaýlar bilen ýüzbe-ýüz bolýan şol bir ýygnagyň agzalarydyr; olaryň bir topary öz gany bilen şaýatlyk etmäge niýetlenendir, bu topar Özgeriş dagynda Musa bilen şekillendirilýär; beýleki topar bolsa hiç haçan ölmedik Ylýas bilen şekillendirilýär.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Smyrnadaky ýygnagyň perişdesine ýaz: «Ölen, ýöne ýaşaýan, ilkinji we ahyrky bolan şularny aýdýar: Men seniň işleriňi, muşakgatlyklaryňy we garyplygyňy bilýärin (emma sen baýsyň); şeýle hem, özlerini ýehudy diýýän, emma ýehudy bolman, Şeýtanyň sinagogasy bolanlaryň küpür sözlerini bilýärin. Seniň çekmeli boljak zatlaryňdan hiç birinden gorkma: ine, synalmagyňyz üçin iblis sizden käbirleriňizi zyndana taşlar; we siz on gün muşakgat çekersiňiz. Ölüme çenli wepaly bol, Men saňa ýaşaýşyň täjini bererin». Ylham 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Isa Smyrna ybadathanasynyň agyr ýagdaýlaryny beýan edende, Ol diňe bir oňyn bellik edýär; şeýle diýýär: «emma sen baýsyň», şeýlelikde olary baý däl bolan Şeýtanyň sinagogasynyň agzalary bilen garşylaşdyrýar. Ylham kitabynda Adventist bolup, özlerini baý hasap edýän, emma baý däl bolanlar, özleriniň ýehudydygyny aýdýan, emma ýehudy däl bolanlardyr — çünki olar Laodikiýanyň Ýedinji Gün Adventistleridir.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Ylhamyň başynda Hudaýlygyň üç Şahsyýet hökmünde görkezilýändigini görýäris, we Ylham kitabynyň ahyrynda Isa bilen Ruh göni agzalýar, ýöne Ata agzalmaýar. Munuň ähmiýeti ýokdur, çünki “setir üstüne setir” ýörelgesi, üstesine-de ilkinjiniň ahyrkyny düşündirmegi bilen bilelikde, Aýanlygyň soňky aýatlarynda Atanyň hem ykrar edilmegini talap edýär; sebäbi Ol eýýäm ilkinji aýatlarda şol ýerde bolýan hökmünde görkezilendir. Bu Ýahýanyň Hoş Habarynyň birinji babyndan tapawutly däldir; ol ýerde Ýahýa Ruhy göni atlandyrmaýar, ýöne Ruhyň şol ýerde bolandygyna düşünilýär, çünki “başlangyçda” diýen aňlatma ilkinji gezek ýazylanda Ruh hem şol ýerde bardy. Ýahýanyň Hoş Habarynyň birinji babyndaky şaýatlygy hem hut şol bir söz düzümi — “başlangyçda” diýen jümle bilen başlanýar.

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Başlangyç” pygamberlik nyşanydyr we hatar üstüne hatar hem-de şonuň ýaly pygamberlik düzgünlerine laýyklykda baha berilmelidir. Musanyň başlangyjy, Ýahýanyň Hoş Habarynyň başlangyjydyr, Ylham kitabynyň başlangyjydyr we şol bir wagtyň özünde Ylhamyň soňudyr hem. Şol dört hataryň ikisinde asman üçlüginiň ähli üç Şahsy hem anyk görkezilýär; bir hatarda (Ýahýanyň Hoş Habarynda) Ruh ýetmeýän ýaly bolup biler, dördünji hatarda bolsa Ata ýetmeýär, emma olaryň hemmesi bir ýere getirilende, ähli dört hatarda-da Hudaýlygyň üç Şahsy hem görkezilýär.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Mesih Atany aýan etmek üçin geldi, Mukaddes Ruh bolsa Ogluny aýan etmek üçin geldi. Üçüsi hem ebedi gurban berdiler. Ata dünýäni şeýle söýdi welin, Isany berdi; Isa bolsa dünýäni şeýle söýdi welin, Özüniň ýaradanlarynyň tenini ebedilik Öz üstüne almagy kabul etdi. Ýaradyjynyň Öz ýaradylanlarynyň bir bölegi bolmagy saýlap almagynyň hereketinde nähili peşgeş beýan edilýär? Hudaýlygyň üçünji Şahsy Öz-Özünü berdi, çünki Ol adamzat diýlip atlandyrylýan ýaradylan barlygyň içinde ýaşamak ornuny bütin ebedilik üçin kabul etdi.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Belki, şonuň üçin Mukaddes Ruh gaýtalap Hudaýyň halkynyň nyşanlary bilen baglanyşdyrylýandyr. Ol Hudaýlygyň ynsan ýaradylyşy bilen galmaly Şahsydyr. Şonuň üçin, Mukaddes Ýazgylarda Mukaddes Ruhuň nyşanlary köplenç hem Mukaddes Ruhuň özüni, hem-de ynsanýeti aňladýan bir nyşan arkaly beýan edilýär. Başlangyçda Ruh suwlaryň üstünde hereket edýärdi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Ol maňa şeýle diýýär: „Sen gören, zynaçy aýalyň oturan suwlary halklardyr, jemagatlardyr, milletlerdir we dillerdir“. Ylham 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Musa tarapyndan gurlan mukaddes ýerdäki esbaplaryň arasynda, işçileriň onuň boýunça hereket etmegi üçin nusgasy aýratynlykda jikme-jik beýan edilmedik ýeke-täk esbap ýedi şahaly şemdandy. Şemdan ynsanlyk bilen ylahylygyň birleşigini aňladýar. Şol sebäpli mukaddes ýerdäki esbaplaryň içinde, onuň şekiline adamlar tarapyndan goşant goşulmagyna galdyrylan ýeke-täk zat şemdandy. Mesihiň arasynda gezip ýören ýedi şemdan ýedi ýygnak hökmünde tanadylýar; emma şemdan Mukaddes Ruhu aňladýan ýag bilen ýakylýardy, hem-de ýagtylyk üçin alowy saklap duran şemleriň piltejikleri dünýäniň nury bolup şöhle saçýan Mesihiň dogrulygyny aňladýan ruhanylaryň ulanylan ak zygyr geýimlerinden ýasalýardy. Hudaýyň halky dünýäniň nurudyr, ýöne şol nur diňe Mukaddes Ruhuň ýagyndan güýç alýar. Mukaddes Ruh Mukaddes Ýazgylarda Onuň beýan edilişinde köplenç adamlar bilen baglanyşdyrylýar.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Tagtyň içinden ýyldyrymlar, gürrüldiler we sesler çykýardy; tagtyň öňünde ýanyp duran ýedi ot çyrasy bardy, olar Hudaýyň ýedi Ruhudyr. Ylham 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Ýedi çyra bu ýerde “Hudaýyň ýedi Ruhy” hökmünde kesgitlenýär, emma bize ýedi şemdanyň ýedi ýygnakdygy aýdylýar.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Sag elimde gören ýedi ýyldyzyň syry we ýedi altyn şemdanyň manysy şudur: ýedi ýyldyz ýedi ýygnagyň perişdeleridir; gören ýedi şemdanyň bolsa ýedi ýygnagyň özleridir. Ylham 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Ýedi şemdana hem Ýedi Ruh diýilýär, hem-de olar Hudaýyň ybadathanasydyr.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Soňra men görüp durkam, ine, tagtyň ortasynda, dört jandaryň we ýaşulularyň arasynda, edil bogazlanan ýaly duran bir Guzyny gördüm; Onuň ýedi şahy we ýedi gözi bardy, bular bolsa ähli ýere iberilen Hudaýyň ýedi Ruhudyr. Ylham 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Ýedi şahlar we ýedi gözler hem-de ähli ýere iberilen Mukaddes Ruhdur; hristian suwa çokundyrylanda hem, ol ähli ýere iberilýär, çünki ol Atanyň, Ogluň we Mukaddes Ruhuň adyna çokundyrylandyr. Ýekşenbe kanuny krizisiniň şehitleriniň üstünden yglan edilen ak pata-da, hem-de 1844-nji ýyldan bäri häzirki zaman ruhy Ysraýylynda imanda ölenleriň hemmesi barada-da, olaryň jaýlanyşyna degişli öwgi sözüni berýän Ruhuň Özüdir; çünki Ol: “Hawa,” “olar öz zähmetlerinden dynç alarlar,” diýýär, sebäbi Ol olaryň zähmetleriniň dowamynda, öz janlaryny gurban edýäne çenli, olaryň ýanyndady.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Soňra men asmandan maňa şeýle diýýän bir sesi eşitdim: «Ýaz: Mundan beýläk Rebde ölýän ölüler bagtlydyr. Hawa, Ruh aýdýar, goý, olar öz zähmetlerinden dynç alsynlar; çünki olaryň edýän işleri olaryň yzyndan barýar». Ylham 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Ylham kitabyň ahyryny we başlangyjyny, Mukaddes Kitabyň başlangyjyny hem-de Ýahýanyň Hoş Habarynyň başlangyjyny göz öňünde tutanymyzda, hat üstüne hat usulynyň ulanylyşyna esaslanyp, Atanyň ol ýerde bardygyna garamazdan, Hudaýlygyň üç Şahsyýetiniň hemmesiniň görkezilýändigini görýäris. Ogul hem ol ýerde bolup, Özüni Alfa we Omega diýip tanadýar.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Eger-de adamzat bilen hudaýlygyň birleşiginiň Mukaddes Ruhuň adamzat bilen birleşigidigini ykrar etsek, onda näme üçin Mukaddes Ruhuň nyşanlarynyň adamzadyň nyşanlary bilen özara baglanyşdyrylýandygyna düşünip bileris. Şu nukdaýnazary göz öňünde tutup, biz ýygy-ýygydan seredip gelen iki “başlangyçda” diýen zada gaýdyp gelýäris.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Başda Huda asmany we ýeri ýaratdy. Ýer bolsa keşpsiz we boşdy; çuňlugyň ýüzünde garaňkylyk bardy. Hudaň Ruhy suwlaryň ýüzünde hereket edýärdi. Huda aýtdy: «Ýagtylyk bolsun»; we ýagtylyk boldy. Huda ýagtylygyň gowy bolandygyny gördi; we Huda ýagtylygy garaňkylykdan aýyrdy. Gelip çykyş 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Başlangyçda Söz bardy, Söz Hudaý bilendi, we Söz Hudaýdy. Ol başlangyçda Hudaý bilendi. Ähli zatlar Onuň arkaly ýaradyldy; ýaradyylan zatlaryň hiç biri-de Onsuz ýaradylmady. Onda ýaşaýyş bardy; we şol ýaşaýyş adamlaryň nurudyr. Nur garaňkylykda şöhle saçýar; ýöne garaňkylyk ony kabul etmedi. Ýahýa 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

“Başlangyçda” diýen bu iki şaýady ulanyp; ähli zady ýaradan Hudaý Söz hem Öz janyny berdi, çünki “Onda ýaşaýyş bardy,” we Onuň ýaşaýşy adamlaryň “ýagtysydy.” Ýaradylan adamyň “ýagtysy” Ýaradanyň adalatlylygydyr. Ýaradanyň adalatlylygy mukaddes ýerdäki şemleriň piltesidir.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Oňa arassa hem ak nepis zygyr matadan geýinmek berildi; çünki nepis zygyr mata mukaddesleriň dogrulygydyr. Ylham 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Fitili ýakýan ýag, iman edýäniň durmuşyndaky Mukaddes Ruhuň işini aňladýar. Başlangyçda ýer garaňkydy we hiç hili ýagtylyk ýokdy. Soňra Isa adamlara ýagtylyk bolsun diýip, Öz janyny, Ondaky ýaşaýşy berdi.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Ýer ýüzünde ýaşaýanlaryň hemmesi oňa sežde eder; dünýäniň düýbi tutulaly bäri bogazlanan Guzynyň ýaşaýyş kitabynda atlary ýazylmadyklar şeýleräk ederler. Ylham 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Isa adamzat üçin gurban bolmagy saýlanda, adamlaryň ýagtylyga eýe bolmagy üçin Öz janyny berdi. Şu iki parçadaky ýaly, haçan-da ýagtylyk girizilse, şol ýagtylyk ýagtylyk bilen garaňkylykda şekillendirilýän seždegärleriň iki toparyny — günüň çagalaryny ýa-da gijäniň çagalaryny — emele getirýär.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Ýöne siz, doganlar, şol gününiň sizi ogrynyňky ýaly gapyl basmagy üçin garaňkylykda dälsiňiz. Siz hemmäňiz ýagtylygyň perzentleri we gündiziň perzentlerisiniz; biz gijäniňki hem däl, garaňkylygyňky hem däl. 1 Selanikliler 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Mukaddes Ruhuň gündiziň çagalary bilen bolan ýakyn baky gatnaşyklaryny ykrar edenimizde, Hudaýyň çagalarynyň hem-de Mukaddes Ruhuň nyşanlarynyň näme üçin beýle berk özara baglanyşyklydygyna düşünip bilýäris. Ylhamyň soňky parçasında biz Isany Alfa we Omega hökmünde görýäris, setir üstüne setir ýörelgesiniň ulanylyşy arkaly Atany görýäris, hem-de Mukaddes Ruh Özi baradaky soňky nyşanly beýanyny berýär; çünki gadymdaky mukaddes adamlar Mukaddes Ruh tarapyndan herekete getirilişi ýaly sözlediler. Onuň Özi barada Ýaradylş kitabyndaky ilkinji beýany Ony suwlaryň ýüzünde hereket edýän, ýa-da adamzat üstünde hereket edýän hökmünde görkezýär, hem-de Onuň Özi barada soňky salgylanmasy şu aşakdaky ýalydyr.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Ruh we gelin: «Gel» diýýärler. Eşidýän hem: «Gel» diýsin. Suwsan gelsin. Isleýän her kim ýaşaýyş suwundan mugt alsyn. Ylham 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Mukaddes Ruh başdan ahyryna çenli adamzat bilen baglanyşykda kesgitlenýär, çünki gündiziň çagalary ylahylyk bilen ynsanlygyň birleşigini aňladýar. Pawlus hem, Işaýa ýaly, adamlaryň gaplardygyny görkezýär; mukaddes ýerdäki şemdanlarda bolsa pilte goýulýan gaplar bardy, hem-de Mesihiň dogrulygy bolan ýagtylygy ýüze çykarmak üçin zerur bolan ýangyjy üpjün etmek maksady bilen ýag şol gaplara akyp düşýärdi. Biz Mukaddes Ruhuň gaplarydyrys, ýagny Hudaýlygyň üçünji Şahsy — ol Hudaýyň Sözüniň başyndan ahyryna çenli kesgitlenişi ýaly, hem-de Pygamberlik Ruhunyň ýazgylarynda hem anyk görkezilişi ýaly.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Adwentizmiň başlangyjynda we ahyrynda ýerine ýetirilen ikinji perişdäniň habarynda iki aýdyň tapawutly habar bar; biri ybadathana üçin, beýlekisi bolsa dünýä üçin.

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