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# The Book of Daniel - Number Sixty-Nine

Danyýel Kitaby – Altmym Dokuzynjy Sany

Unveiling the Generational Cycle: The Four Abominations of Adventism

Nesilleriň Aýlawyny Aşkara Çykarmak: Adventizmiň Dört Ýigrenji Zady

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

Hudaý hiç haçan üýtgemeýär, şonuň üçin hem Adventizm dördünji neslinde höküm edilýär.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “‘Ol gapdaly zygyr geýen, bilinde kätip syýa gapjygyny göterýän adama ýüzlenip çagyrdy; Reb oňa şeýle diýdi: Şäheriň içinden, Iýerusalimiň içinden geçip git-de, onuň ortasynda edilýän ähli ýigrenji işlere ah çekip, aglap-zeýrenýän adamlaryň maňlaýlaryna bir belgi goý. Beýlekilere bolsa meniň eşidip durkam şeýle diýdi: Onuň yzyndan şäheriň içinden geçiň-de, uruň; gözüňiz rehim etmesin, ne-de ýüregiňizde haýpy gelsin: garryny-da, ýaşyny-da, gyzlary-da, kiçi çagalary-da, aýallary-da bütinleý öldüriň; emma üstünde belgi bolan hiç bir adama golaýlaşmaň; we Meniň mukaddes ýerimden başlaň. Şonda olar öýüň öňünde duran garrylardan başladylar.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> Isa asmandaky mukaddes ýeriň merhemet kürsüsinden çykyp, ar alyşyň lybaslaryny geýmäge we Hudaýyň olara beren nuruna jogap bermedikleriň üstüne hökümler arkaly Öz gazabyny dökmäge taýyndyr. «Erbet işe çykarylan höküm haýal ýerine ýetirilýändigi sebäpli, ynsan ogullarynyň ýüregi erbetlik etmäge doly meýillidir». Rebbiň olara garşy görkezen sabry we uzak çydamlylygy arkaly ýumşadylmagyň ýerine, Hudaýdan gorkmaýan we hakykaty söýmeýänler özleriniň erbet ýolunda ýüreklerini has-da berkidýärler. Emma Hudaýyň çydamlylygynyň hem çäkleri bardyr, we köpler bu serhetlerden geçýärler. Olar merhemetiň çäklerinden aşyp geçdiler, şonuň üçin Hudaý gatyşmaga we Öz hormatyny goramaga mejburdyr.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Reb Amoriler barada şeýle diýdi: “Dördünji nesilde olar ýene şu ýere gelerler; çünki Amorileriň günäsi entek doly ölçegine ýetmedi.” Bu halk öz butparazlygy we ahlak taýdan bozulmagy bilen aç-açan tapawutlanýan bolsa-da, olaryň günä käsesi entek dolmandy, şonuň üçin Hudaý olaryň bütinleý ýok edilmegi barada buýruk bermedi. Halk gudratly güýjüň aýratyn aýdyň görnüşde ýüze çykarylyşyny görmelidi, şeýdip olar bahana tapyp bilmezlerdi. Rehimdar Ýaradyjy olaryň günäsine dördünji nesle çenli sabyr etmäge taýýardy. Soňra, eger ýagdaýa gowy tarapa hiç bir üýtgeşiklik görünmese, Onuň hökümleri olaryň üstüne inmeli boldy.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> Çäksiz Olan ähli halklar bilen hasabyny henizem ýalňyşsyz takyklyk bilen ýöredýär. Onuň rehim-şepagaty toba çagyryşlary bilen hödürlenýän mahaly, bu hasap açyk galar; emma sanlar Hudaýyň bellän belli bir möçberine ýetende, Onuň gazabynyň hyzmaty başlanýar. Hasap ýapylýar. Ylahy sabyr gutarýar. Olaryň hatyrasyna rehim-şepagat üçin indi ýalbaryş ýokdur.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> Pygamber geljek asyrlara nazar salyp, bu döwri öz görgüsiniň öňünde gördi. Bu döwrüň halklary deňi-taýy bolmadyk merhemetleriň kabul edijileri boldular. Asmanyň iň saýlama nygmatlary olara berildi, emma ulalan tekepbirlik, açgözlük, butparazlyk, Hudaýa göwnüýetmezçilik we pes nankörlük olaryň garşysyna ýazylgydyr. Olar Hudaý bilen hasabyny tizden ýapyp barýarlar.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> «Ýöne meni titredýän zat şudur: iň uly ýagtylyga we artykmaçlyklara eýe bolanlar höküm sürýän günä bilen hapalanypdyrlar. Töwereklerindäki adalatsyzlaryň täsiri astynda, hakykaty ykrar edýänleriň hem köpüsi sowapdyr we ýamanlygyň güýçli akymyna aldyrylyp gidýär. Hakyky takwalyga we mukaddeslige edilýän umumy masgaralama, Hudaýa ýakyndan baglanyşyk saklamaýanlary Onuň kanunyna bolan hormatyny ýitirmäge eltýär. Eger-de olar ýagtylyga eýerip, hakykata ýürekden boýun bolýan bolsadylar, onda bu mukaddes kanun şeýle ýigrenilip we bir gyra itilip goýulýan wagtynda, olaryň nazarynda has-da gymmatly görünýärdi. Hudaýyň kanunyna bolan hormatsyzlyk näçe aýdyň ýüze çyksa, oňa boýun bolýanlar bilen dünýäniň arasyndaky tapawutlandyryjy çyzyk hem şonça-da aýdyň bolýar. Ylahy buýruklara bolan söýgi bir toparyň içinde artýar, näçe-de bolsa başga bir toparyň arasynda olara bolan ýigrenç artýan bolsa.»

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Krizis çalt ýakynlaşýar. Çalt artýan sanlar Hudaýyň sapar etmeginiň wagtynyň indi golaýlap gelendigini görkezýär. Ol jezalandyrmaga höwesli bolmasa-da, muňa garamazdan jezalandyrar, hem-de tiz jezalandyrar. Nura görä ýöreýänler ýakynlaşýan howpuň alamatlaryny görerler; emma olar weýrançylyga rahat, aladasyz garaşyp oturmaly däldirler, özlerini Hudaýyň sapar edýän gününde Öz halkyny gorajakdygyna ynanmak bilen köşeşdirmeli däldirler. Asla beýle däldir. Olar başgalary halas etmek üçin yhlas bilen zähmet çekmegiň öz borçlarydygyna düşünmelidirler, kömek üçin berk iman bilen Hudaýa bakyp. ‘Dogruçyl adamyň täsirli, yhlasly dogasy köp zady başarýar.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Takwalygyň hamyry öz güýjüni bütinleý ýitiren däldir. Ybadathananyň howpy we ruhy basgynçylygy iň ýokary derejä ýeten wagtynda, ýagtylykda durýan kiçijik topar ýurtda edilýän ýigrenji işleriň üstünde ah çekip, nalap aglar. Emma olaryň dogalary has-da aýratynlykda ybadathananyň hatyrasyna göteriler, çünki onuň agzalary dünýäniň ýol-ýörelgesine görä hereket edýärler.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Bu wepaly az sanly adamlaryň yhlasly dogalary biderek bolmaz. Reb ar alyjy hökmünde öňe çykanda, imany onuň päk arassalygynda saklan we özlerini dünýäniň haramyndan tegmilsiz gorap gelenleriň hemmesiniň hem goragçysy bolup geler. Hut şu wagtda-da, Olara uzak sabyr etse-de, gije-gündiz Oňa perýat edýän Öz saýlanlaryny gorajakdygyny Hudaý wada berdi.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> Buýrugy şeýle: «Şäheriň içinden, Iýerusalimiň içinden geç-de, onuň içinde edilýän ähli ýigrenji işleriň bary üçin ah çekýän we nala edýän adamlaryň maňlaýlaryna bir nyşan goý». Bu ah çekýän, nala edýän adamlar ýaşaýyş sözlerini yglan edip gelýärdiler; olar ýazgarýardylar, nesihat berýärdiler we ýalbaryp ýüzlenýärdiler. Hudaýa hormatsyzlyk edip gelenleriň käbiri toba etdi we ýüreklerini Onuň öňünde kiçeltdi. Emma Rebbiň şöhraty Ysraýyldan çekilip gitdi; köpler henizem diniň daşky görnüşlerini dowam etdirseler-de, Onuň gudraty we huzury ýetmeýärdi». Testimonies, 5-nji tom, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Bu bölekde White uýamyň görkezýän Hudaýyň höküminiň mysaly, Iýerusalim şäheriniň üstüne getirilen höküm bolup, ol ahyrky günlerde Ýedinji Günüň Adwentist ýygnagydyr. Bu höküm Ýekşenbe kanunynda gutarnykly bolýar, çünki hut şol ýerde Hudaýyň möhüri we haýwanyň nyşany basylýar. Ezekiel kitabynyň sekizinji baby barha güýçlenýän dört ýigrenji zady kesgitleýär. Birinji aýat altynjy ýylyň altynjy aýynyň bäşinji gününi görkezmek bilen, görlüşiň synag möhleti ýapylmazyndan edil öň düşünilmelidigini nygtaýar.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Ezekiel şol taryhy salgyny goşmak zerurlygyna mätäç däldi. Ol diňe şeýle ýazyp biljekdi: “Men öz öýümde otyrkam we Ýahudanyň ýaşululary meniň öňümde otyrkalar, Reb Hudaýyň eli şol ýerde meniň üstüme indi.” Onuň “666”-dan öňki güne bolan salgyny goşmagy pygamberlige öwrenýänler üçin pygamberlik salgysydyr. Ýyrtyjynyň adynyň sanynyň üstünden ýeňiş gazananlar “666”-y bilýärler; bu, synag möhleti ýapylmazyndan edil öň möhürden açylýan Isa Mesihiň Ylhamynyň bir bölegidir. Olar muny bilýärler, çünki olar Hudaýyň halkydyr; Petrusa görä, “ozallar Hudaýyň halky däldiler.”

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

1 Petrusyň ikinji babynda indi Hudaýyň halky bolanlar “Rebbiň ýagşylygyny datdylar”. Olar Hudaýyň sözüni iýmekden ýüz öwrenlerden tapawutlylykda, pygamberlik taýdan Hudaýyň sözüni “iýenlerdir”. Ähli pygamberler ahyrky günler barada söz açýarlar, we Ýahýanyň altynjy babynda Isa Öz şägirtlerine Öz tenini iýmelidigini we Öz ganyny içmelidigini aýdýan habary berdi. Şol bapda Öz tenini iýmekden we Öz ganyny içmekden ýüz öwren şägirtler muny altykümmiş altynjy aýatda etdiler.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Şol wagtdan başlap, Onuň şägirtleriniň köpüsi yzyna gaýdyp, indi Onuň bilen gezmediler. Ýahýa 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Soňky günlerde Mesihiň etini iýip, ganyny içýän akyldarlar, Mesihiň Palmoni hökmünde Gudratly Sanaýjydygyna düşünýärler we Onuň goly görkezilende ony tanaýarlar. Ezekieliň sekizinji bapynyň açylyş aýatyndaky “665” sany, görmek isleýän her kim üçin, iň bolmanda iki möhüm pygamberlik nokadyny görkezmek üçin bardyr. Birinjisi, bu habaryň Ýekşenbe kanunyndan öňki bir döwri öz içine alýandygyna düşünilmelidigidir. Ikinjisi, “666” sanynyň Ylham kitabyndaky diňe iki aýatyň birinde bolmagydyr, ol bolsa soňky günlerde “akyldarlaryň” düşünjekdigi görkezilip häsiýetlendirilendir.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Ine, hikmetdir. Düşünjesi bar bolan jan ýyrtyjynyň sanyny hasaplasyn; çünki bu, bir adamyň sanydyr; onuň sany Alty ýüz altmyş altydyr. Ylham 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

Soňky günlerde, Isa Mesihiň Ylhamy açylanda, bilimiň artmagyna düşünýän “parasatlular” “666”-nyň möhüm pygamberlik nyşanydygyny bilerler, çünki olar onuň sanynyň üstünden ýeňiş gazanan bolarlar. Şonuň üçin Ezekiel sekizinji bapda barha güýçlenýän gozgalaňy hödürleýär; ol artýan dört nejislik arkaly şekillendirilýär. Soňky nejislik akmaklary güne tagzym edýänler hökmünde tanadýar, şeýlelikde soňky günlerde Iýerusalimiň (Adwentizmiň) höküm edilýändigini görkezýär. Ol höküm dördünji nesilde amala aşýar. Dört nejislik Laodikiýa Adwentizminiň dört nesliniň nyşanlarydyr.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Ilkinji nesil 1863-nji ýylda, Musanyň “ýedi gezek” kasamyna garşy gozgalaň bilen başlandy. Ýigrimi bäş ýyl soň, 1888-nji ýylyň gozgalaňy ýüze çykdy. Otuz bir ýyl soň, W. W. Preskotta degişli “The Doctrine of Christ” atly kitap bilen şekillendirilen 1919-njy ýylyň gozgalaňy boldy. Ondan otuz sekiz ýyl soň, 1957-nji ýylda, “Questions on Doctrine” atly kitap bilen şekillendirilen gozgalaň bolup geçdi. Indi bolsa bu dört ýol görkeziji belginiň näme üçin Ezekiel sekizinji bapdaky dört nejislige laýyk gelýändigini görkezmäge başlarys.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

1863-nji ýylda Laodikýa Adventizmi Habakkugyň ikinji babyndaky: “görüni ýaz we ony tagtalaryň üstünde düşnükli et” diýen buýrugyň ýerine ýetmesi bolan iki tagtanyň ornuna täze bir chart girizdi. 1863-nji ýylyň chartyndan pygamberlik şekillendirişindäki “ýedi wagt” aýryldy; emma ol iki mukaddes chartda 1260, 1290 we 1335 bilen bilelikde bardy. Habakkukda bu buýruk tagtalaryň (köplük sanda) şeýle görnüşde neşir ediljekdigini görkezýär: “ony okaýan ylgap bilsin.” 1863-nji ýylyň charty nyşandan şeýle bir daşdady welin, onuň bilen birlikde düşündirişli paýlanyk materialy hem gerek boldy. Goşmaça bir paýlanyk kagyzy bolmazdan, 1863-nji ýylyň chartyna seredip “ylgamak” mümkin däldi.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Reb maňa jogap berip, şeýle diýdi: „Görünişi ýaz, ony tagtalaryň üstünde aýdyň beýan et, ony okan adam ylgap bilsin.“ Habakkuk 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

1863-nji ýyldaky çyzgy, William Milleriň düýşünde göreni ýaly, hakyky zady ört-basyr etmek üçin düzülen galp nusgady. Iki mukaddes çyzgy, hut şonda ýer ýüzüniň haýwanynyň hakyky protestant şahasy hökmünde ornuny eýelän halk bilen Mesihiň baglaşan ähtiniň nyşanydy. Ol iki çyzgy, 1844-nji ýylda duýdansyz Öz ybadathanasyna gelen Mesih bilen Milleritleriň arasyndaky äht gatnaşyklarynyň bir nyşanyny aňladýardy; Ol gelende bolsa, Ähtiň Habarçysy hökmünde geldi. Gadymy Ysraýyl häzirki Ysraýyly suratlandyrýar, we Mesih gadymy Ysraýyly Müsüriň gulçulygyndan çykaryp alanda, bu Onuň häzirki Ysraýyly papalyk hökümdarlygynyň bir müň iki ýüz altmyş ýyllyk gulçulygyndan çykaryp aljak wagtynyň öňden görkezilişi boldy. Waýt uýa bu iki taryhyň biri-birine paralel taryhlardygyny gaýta-gaýta tassyklaýar.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Biziň üstümize geçen asyrlaryň jemlenen nury saçýar. Ysraýylyň unutkanlygynyň ýazgysy biziň akyl ýetirmegimiz üçin saklanyp galypdyr. Bu döwürde Hudaý Özüne her milletden, her urugdan we her dilden bir halk ýygnamak üçin elini uzatdy. Ol gelmek hereketinde Öz mirasy üçin iş etdi, edil ysraýyllylary Müsürden alyp çykanda olar üçin iş edişi ýaly. 1844-nji ýylyň beýik lapykeçliginde Onuň halkynyň imany, Gyzyl deňziň ýanynda ýewreýleriňkiniň synalşy ýaly, synaldy.” Testimonies, 8-nji tom, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Reb gadymy Ysraýyl bilen äht baglaşanda, äht gatnaşyklaryny aňlatmak üçin iki tagta berdi. Reb häzirki zaman Ysraýyly bilen äht baglaşanda-da, äht gatnaşyklaryny aňlatmak üçin iki tagta berdi. On tabşyrygyň iki tagtasy Habakkugyň iki tagtasynyň nusgasydyr. Ol olara iki tagtany Gyzyl deňizden geçişden gysga wagt soň berdi; muny Uayt uýa 1844-nji ýylyň uly lapykeçligi bilen deňleşdirýär. Pygamberlik taryhynyň nukdaýnazaryndan 1844-nji ýyldan gysga wagt soň, Reb ikinji tagtany ýüze çykardy. Gadymy Ysraýyl Hudaýyň Kanunynyň gorap saklaýjylary edildi, häzirki zaman Ysraýyly bolsa diňe bir Hudaýyň Kanunynyň däl, eýsem şol beýik pygamberlik hakykatlarynyň hem gorap saklaýjylary edildi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> “Hudaý gadymy Ysraýyly çagyrşy ýaly, häzirki döwürde Öz ybadathanasyny-da ýer ýüzünde nur bolup durmaga çagyrdy. Ol hakykatyň gudratly gylyjy bilen — birinji, ikinji we üçünji perişdeleriň habarlary arkaly — olary ybadathanalardan we dünýäden bölüp, Özüne mukaddes ýakynlyga getirdi. Olary Öz kanunynyň amanatçylary etdi we şu döwür üçin pygamberligiň beýik hakykatlaryny olara ynandy. Gadymy Ysraýyla ynanylan mukaddes ylahy beýanlar ýaly, bular hem dünýä ýetirilmegi üçin mukaddes amanatdyr.” Testimonies, 5-nji tom, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Ilkinji iki Buýruk Hudaýyň butparazlyga bolan ýigrenjini aýdyň görkezýär, we şol ilkinji iki Buýrugyň içinde Ol Özüniň gabanjaň Hudaýdygyny mälim edýär we şonuň üçin jeza üçünji hem-de dördünji nesillere çenli ýetirilýär.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> “Kanun bu wagtda diňe ibranileriň peýdasy üçin aýdylmandy. Hudaý olary Öz kanunynyň goragçylary we saklaýjylary edip hormatlady, emma ol bütin dünýä üçin mukaddes amanat hökmünde saklanmalydy. Dekalogyň buýruklary ähli adamzat üçin laýykdyr we olar hemmeleriň öwredilmegi hem-de dolandyrylmagy üçin berildi. Gysga, giň mazmunly we ygtyýarly on buýruk, adamyň Hudaýa hem-de öz ýakynyna bolan borjuny öz içine alýar; bularyň hemmesi söýginiň beýik, düýpli ýörelgesine esaslanýar. ‘Öz Hudaýyň Rebbi bütin ýüregiň, bütin janyň, bütin güýjüň we bütin aňyň bilen söý; goňşyňy hem özüňi söýşiň ýaly söý.’ Luka 10:27. Şeýle hem Seret: Kanun taglymaty 6:4, 5; Lewiler 19:18. On tabşyrykda bu ýörelgeler jikme-jik beýan edilýär we adamyň ýagdaýyna hem-de şertlerine ulanylyp bolýan görnüşde berilýär.

> “‘Thou shalt have no other gods before Me.’

> “Menden başga taňrylaryň bolmasyn.”

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> “Ähli zadyň özi Çeşmesi we Saklaýjysy bolan, baky, Öz-özünden bar bolan, ýaradylmadyk Ýehowa beýik hormata we ybadata diňe Özi mynasypdyr. Adam öz söýgüsinde ýa-da gullugynda başga hiç bir zada ilkinji orny bermekden gadagan edilendir. Hudaýa bolan söýgimizi azaltmaga ýa-da Oňa degişli gulluga päsgel bermäge meýilli bolan, biziň gadyrlaýan islendik zadymyzy biz özümize hudaý edýäris.

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> “Özüňe asmanda ýokaryda bolan zatlaryň, ýerde aşakda bolan zatlaryň, ýa-da ýeriň aşagyndaky suwlarda bolan zatlaryň hiç biriniň ýasama heýkelini, hem-de hiç bir meňzeşligini ýasama; olara sežde etme, olara gulluk etme.”

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> “Ikinji buýruk hakyky Hudaýa şekiller ýa-da meňzeşlikler arkaly ybadat etmegi gadagan edýär. Köp butparaz halklar öz şekilleriniň diňe Hudaýa ybadat edilýän keşpler ýa-da alamatlar bolandygyny öňe sürüpdirler, emma Hudaý şeýle ybadatyň günädigini yglan etdi. Ebedi Bolany maddy zatlar arkaly beýan etmäge çalyşmak adamyň Hudaý baradaky düşünjesini peselderdi. Ýehowanyň çäksiz kämilliginden ýüz öwren akyl, Ýaradyjydan hasra ýaradylana çekilerdi. Hudaý baradaky düşünjeleri nähili peselse, adam hem şonça-da peselerdi.”

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> “«Men Rebbiň, seniň Hudaýyň, gabanjaň Hudaýdyryn». Hudaýyň Öz halky bilen bolan ýakyn we mukaddes gatnaşygy nika keşbinde beýan edilýär. Butparazlyk ruhy zyna bolandygy sebäpli, Hudaýyň oňa garşy gazaby ýerlikli ýagdaýda gabanjaňlyk diýlip atlandyrylýar.” Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Hudaýyň gabanjaňlygy aýratyn-da butparazlyga garşy ýüze çykýar, we Ezekieliň sekizinji babyndaky ilkinji ýigrenji zadyň “gabanjaňlyk şekili” bolmagy tötänden däldir.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Altynjy ýylda, altynjy aýda, aýyň bäşinji güni, men öz öýümde oturypdym, Ýahudanyň ýaşululary hem öňümde otyrdylar; şonda Reb Hudaýyň eli şol ýerde meniň üstüme indi. Men seretdim, ine, oduň keşbine meňzeş bir görnüş bardy: onuň biliniň aşagyndan aşaklygyna çenli ot, bilinden ýokarlygyna çenli bolsa ýagtylygyň görnüşi, ýagny sähraýy kehribaryň reňki ýaly. Ol eliň bir görnüşini uzadyp, meni saçymyň bir tutamyndan tutdy; Ruh meni ýer bilen asmanyň arasynda ýokary göterdi-de, Hudaýyň görnüşlerinde Iýerusalime, demirgazyga bakýan içki derwezäniň agzyna getirdi; şol ýerde gabanjaňlyga öjükdirýän gabanjaňlyk butynyň orny bardy. Ine, şol ýerde Ysraýyl Hudaýynyň şöhraty bardy, düzlükde gören görnüşime görä. Soňra ol maňa: «Ynsan ogly, indi gözüňi demirgazyk tarapa galdyr» diýdi. Men gözümi demirgazyk tarapa galdyrdym, ine, gurbanlyk sypasynyň derwezesiniň demirgazygynda, girelgede, şol gabanjaňlyk buty bardy. Ezekiel 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Gabançlygyň şekili Hezekile görkezilen barha güýçlenýän dört nejisligiň ilkinjisidir. Gabançlygyň şekili Adventizmde barha güýçlenýän pitneçiligiň dört nesliniň ilkinjisiniň başlangyjyny aňladýar. Birinji nesil 1863-nji ýylda başlady.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

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

> “Gadymy pygamberleriň her biri öz döwründen görä biziň döwrümiz üçin has köp gürlediler, şonuň üçin olaryň pygamberlikleri biziň üçin güýjündedir. ‘Emma bu zatlaryň hemmesi olara görelde hökmünde boldy; dünýäniň ahyrlary öz üstüne gelen bizlere nesihat bolsun diýip hem ýazylanlardyr.’ 1 Korinfliler 10:11. ‘Olara aýan edildi ki, olar bu zatlar bilen özlerine däl-de, size hyzmat edýärdiler; şol zatlar indi size gökden iberilen Mukaddes Ruh arkaly size hoş habary wagyz edenler tarapyndan habar berildi; perişdeler hem bu zatlara seretmegi arzuw edýärler.’ 1 Petrus 1:12....”

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

> Mukaddes Kitap öz hazinalarını bu soňky nesil üçin ýygnap, bir ýere jemläpdir. Köne Äht taryhynyň ähli beýik wakalary we dabaraly amal-işleri bu soňky günlerde ýygnakda gaýtalanýardy hem-de gaýtalanyp dur. Saýlanan Habarlary, 3-nji kitap, 338, 339.

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