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

Danyýel kitaby — ýüz on dördünji bölüm

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Soňky Nesil: Hezekiýeliň pygamberlik bilen aýdylan sözleriniň amal bolşunyň we 144,000-niň möhürlenmeginiň ýüze çykarylmagy

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Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

2001-nji ýylyň 11-nji sentýabrynda üçünji hasratyň gelmegine şaýat bolan nesil ýer ýüzüniň taryhynyň iň soňky neslidir. Bu hakykaty tassyklaýan Ýezekiliň kitabyndaky bölek Millerçiler tarapyndan on gyz hakyndaky tymsal bilen, şonuň üçin hem Habakukyň kitabynyň ikinji baby bilen gös-göni baglanyşykly diýip düşünilipdir. Şol taryhda Habakukyň kitabynyň ikinji babyndaky indi “gaýra goýulmajak” görnüş, 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetip, Birleşen Ştatlarda tizden güýje girjek ýekşenbe kanunynyň öňden görkezmesi bolupdy. Emma indi uzaldylmajak görnüş baradaky Ýezekiliň öňünden aýdan sözi, 2001-nji ýylyň 11-nji sentýabrynda üçünji hasratyň gelmegi bilen başlanan ýüz kyrk dört müňüň möhürlenişiniň taryhynda doly kämil ýerine ýetýär.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, Ysraýyl ýurdunda: “Günler uzaýar, her bir görnüş hem puja çykýar” diýip aýdylýan bu nakyl nämedir? Şonuň üçin olara aýt: Perwerdigär Reb şeýle diýýär: Men bu nakyly ýok ederin, olar muny indi Ysraýylda nakyl edip ulanmazlar; eýsem olara aýt: Günler golaýlady, her bir görnüşiň ýerine ýetişi hem golaýlady. Çünki Ysraýyl öýüniň içinde indi hiç bir puja görnüş, ýaranjaň jadygöýlük bolmaz. Çünki Men Rebdirin: Men gepleýän, Meniň aýtjak sözüm hem amala aşar; ol indi gaýra goýulmaz. Çünki, eý pitneçi öý, siziň günleriňizde Men sözi aýdar we ony ýerine ýetirerin, diýýär Perwerdigär Reb». Ýene Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, ine, Ysraýyl öýi: “Onuň görýän görnüşi entek köp günlerden soň bolar, ol juda uzak wagtlar hakda pygamberlik edýär” diýýär. Şonuň üçin olara aýt: Perwerdigär Reb şeýle diýýär: Meniň sözlerimden hiç biri indi gaýra goýulmaz, emma Meniň aýdan sözüm ýerine ýetiriler, diýýär Perwerdigär Reb». Ezekiel 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Ähli pygamberleriň hemmesi soňky günler barada söz açýar, we “ysraýyl öýüniň içinde” bolan “biderek görnüş” bilen “ýaranjaň jadyçylyk” galp soňky ýagmyrdyr, ýagny “parahatçylyk we howpsuzlyk” habarydyr; ol şeýle jedel edýär: “Onuň görýän görnüşi köp günlerden soň üçindir, ol juda uzak wagtlar hakda pygamberlik edýär.” Bu Habakukdaky “jedeldir”, çünki “biderek görnüşi” öňe sürýänler “onuň görýän görnüşine” garşy jedel edýärler. Olar şeýle diýýärler: “Onuň görýän görnüşi köp günlerden soň üçindir, ol juda uzak wagtlar hakda pygamberlik edýär.” Parahatçylyk we howpsuzlyk habarynyň habarçylary şeýle diýýärler: “günler uzaldyldy, her bir görnüş puja çykýar”; ahyrsoňy, ol 2020-nji ýylyň 18-nji iýulyny öňünden aýtmadymy? “Biderek görnüşiň” habarçylary Ezechiel tarapyndan hem şol babyň ilkinji iki aýatynda tanadylýar.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Rebbiň sözi maňa hem gelip şeýle diýdi: «Eý, adam ogly, sen pitneçi öýüň arasynda ýaşaýarsyň; olaryň görmäge gözleri bar, ýöne görmeýärler; eşitmäge gulaklary bar, ýöne eşitmeýärler; çünki olar pitneçi öýdür». Ezekiel 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Ähli pygamberleriň hemmesi biri-biri bilen ylalaşýar we hemmesi ahyrky günler barada sözleýär; hem-de Mesih Öz gullugynyň taryhynda jedeljeň ýahudylara ýüzlenende, şol wagt Hudaýdan aýrylyşdyrylýan jedeljeň ýahudylary — görmäge gözleri bolup-da görmeýän, eşitmäge gulaklary bolup-da eşitmeýän hökmünde tanatmak üçin Işaýadan sitata getirdi. Häzir hem, şol wagtky ýaly, Ezekiýel Laodikeýa Adventizminiň masgaralaýjy adamlaryna, ýagny biziň günlerimiziň jedeljeň ýahudylaryna ýüzlenýär; olar soňky ýagşyň habaryna garşy çykyp, parahatçylyk we howpsuzlyk habaryny öňe sürýärler. Isa Öz Sözüne girizen kadalary tarapyndan dolandyrylýardy; şonuň üçin Onuň öňden aýdan sözleri hem, jedeljeň ýahudylara ýüzlenen günlerinden has anyk görnüşde, ahyrky günlere ýüzlenýär.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Şonuň üçin Men olar bilen tymsallar arkaly gürleýärin; çünki görüp dursalar-da, görmeýärler; eşidip dursalar-da, eşitmeýärler, ne-de düşünýärler. Olarda Işaýa pygamberiň şeýle diýýän pygamberligi ýerine ýetýär: “Eşidip eşidersiňiz, emma düşünmersiňiz; görüp görersiňiz, emma aňmarsiňiz. Çünki bu halkyň ýüregi galyňlaşdy, gulaklary agras eşidýär, gözlerini ýumdylar; bolmasa, bir wagt gözleri bilen görerlerdi, gulaklary bilen eşiderlerdi, ýürekleri bilen düşünip, ýüzlenerdiler, Men hem olary şypalandyrardym.” Emma siziň gözleriňiz bagtlydyr, çünki olar görýär; siziň gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Dogrusyny aýdýaryn size, köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi arzuw etdiler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi arzuw etdiler, emma eşitmediler. Matta 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Eşidip-de eşitmeýän, görüp-de görmeýän bir halk hadysasy, daşyndan geçilip barýan öňki Hudaý halkynyň häsiýetidir. Şol pygamberlik hadysasy Işaýanyň şeýle ýagdaý baradaky pygamberliginiň ýerine ýetmegidir. Ähli pygamberlerde bolşy ýaly, Işaýa hem Mesih bilen bilelikde ahyrzaman günleri barada söz açýar.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Uzziýa patyşa ölen ýylynda men hem Rebbi tagtda oturan halda gördüm; Ol beýikde we juda belentde oturýardy, Onuň etegi ybadathanany doldurýardy. Onuň üstünde seraflar durdy; olaryň her biriniň alty ganaty bardy: iki ganaty bilen ýüzüni örtýärdi, iki ganaty bilen aýaklaryny örtýärdi, ýene iki ganaty bilen uçýardy. Olar biri-birine gygyrıp şeýle diýýärdiler: «Mukaddes, mukaddes, mukaddesdir Hökmürowan Reb; bütin ýer ýüzi Onuň şöhratyndan doludur». Gygyrýanyň sesine gapynyň söýeleri sarsdy, öý tüsse bilen doldy. Şonda men diýdim: «Wah, men heläk boldum! Çünki men haram dodakly adamdyryn, men haram dodakly halkyň arasynda ýaşaýaryn; çünki meniň gözlerim Patyşany, Hökmürowan Rebbini gördü». Şonda seraflaryň biri maňa tarap uçup geldi; onuň elinde gurbanlyk sypasyndan gysgyç bilen alnan köz bardy. Ol ony meniň agzyma degirip diýdi: «Ine, bu seniň dodaklaryňa degdi; günäň aýryldy, ýazgyňdan saplandyň». Şeýle hem men Rebbin sesini eşitdim; Ol: «Kimi ibersemkäm, Biz üçin kim gider?» diýdi. Şonda men: «Ine, men, meni iber» diýdim. Ol diýdi: «Bar-da, bu halka şeýle diý: Eşidiň, ýöne düşünmäň; görüň, ýöne aňlamaň. Bu halkyň ýüregini semredip goý, gulaklaryny agyrlaşdyr, gözlerini ýumdur; bolmasa olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünerler, ýüz öwrerler we şypa taparlar». Işaýa 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Işaýa, Ezekiýel we Mesih, hemmesi ahyrky günlerde, ýagny soňky ýagşyň wagtynda, Habakkuk kitabynyň ikinji babyndaky sözleriň amala aşmagynda soňky ýagşyň hakyky we galp habary jedel edilýän mahaly möhürlenýänleri wekilçilik edýär. Isanyň aýdyşyna görä, bu ýerine ýetirilýän döwürde dogruçyl adamlar tymsallary “görýärler”; bu hem pygamberligiň nyşanydyr. “Akyllylar” soňky ýagşyň pygamberlik habaryna düşünýärler, emma jedelçi ýehudiler arkaly görkezilenler görmeýärler-de, eşitmeýärler-de; we Ezekiýeliň aýdyşy ýaly, olar rahatlyk we howpsuzlyk baradaky habary öňe sürüp, öňünden aýdylan zatlaryň amala aşmagynyň geljekde örän uzakdygyny nygtaýarlar. Olar öňünden aýdylanlary inkär etmeýärler; jedelçi ýehudiler geljek Mesih baradaky öňünden aýdylana diňe dilleri bilen ykrar etdiler; emma olar bu wakany diňe uzak geljege geçirdiler. Şeýle-de bolsa, Isa öz döwrüniň pygamberlik habaryny “görjek” bolanlara bereket yglan etdi.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Mesihiň döwründe bu habar Onuň çokundyrylan wagtynda gelip ýetdi, şol pursatda Mukaddes Ruh inipdi. Onuň çokundyrylmagynda Mukaddes Ruhuň inişi 1840-njy ýylyň 11-nji awgustynda Ylham onunjy bapdaky perişdäniň inişini öňünden alamatlandyrdy. Bu ilahi inişleriň her birinde şol döwrüň häzirki hakykat habarynyň gelip ýetendigi bellendi; Isa üçin bu, Onuň çokundyrylmagynda şekillendirilişi ýaly, ölüm we direliş habarydy. Millerçiler üçin bolsa, bu wagt pygamberliginiň synag habaryny tassyk eden birinji we ikinji waýlaryň Yslam baradaky habarydy. Şol iki taryh hem 2001-nji ýylyň 11-nji sentýabrynda soňky ýagşyň synag habarynyň gelip ýetmegi bilen sazlaşýar. Ine, şonuň üçin hem Uýam Waýt aşakdakylary ýazga geçirýär:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> 1840–1844-nji ýyllar aralygynda berlen ähli habarlara şu wagt hem güýçli täsir berilmelidir, çünki ugur-ýoluny ýitiren köp adamlar bar. Bu habarlar ähli ybadathanalara ýetirilmelidir.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Mesih şeýle diýdi: «Gözleriňiz bagtlydyr, çünki olar görýär; gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Dogrusyny size aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi islediler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi islediler, emma eşitmediler» [Matthew 13:16, 17]. 1843-nji we 1844-nji ýyllarda görülýän zatlary gören gözler bagtlydyr.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> Habar berildi. Şeýle habary gaýtalap aýtmakda hiç hili gijikdirme bolmaly däldir, çünki döwrüň alamatlary ýerine ýetýär; jemleýji iş ýerine ýetirilmelidir. Gysga wagtyň içinde uly bir iş amala aşyrylar. Ýakyn wagtda Hudaýyň bellenilşi boýunça bir habar berler, ol hem güýçli bir nalyşa öwrüler. Şonda Daniýel öz paýynda durar, öz şaýatlygyny bermek üçin.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> Ybadathanalarymyzyň ünsi oýandyrylmalydyr. Biz dünýä taryhynyň iň beýik wakasynyň serhedinde durus, we Şeýtanyň Hudaýyň halkynyň üstünden olary ukuda saklap biljek derejede häkimiýet gazanmagyna ýol berilmeli däldir. Papalyk öz güýjünde peýda bolar. Häzir hemmeler oýanmaly we Mukaddes Ýazgylary derňemelidir, çünki Hudaý Özüne wepaly bolanlara soňky wagtda nämeleriň boljakdygyny mälim eder. Rebbiň sözi Öz halkyna güýç bilen gelmelidir....

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Maňa görkezilen zat şudur—biz uklap ýatyrys we bize gelnen wagtyny bilmeýäris. Emma eger-de biz Hudaýyň öňünde özümizi peseldip, Ony bütin ýürekden gözlesek, Ol bize tapylar.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Mesihiň taryhyndaky häzirki hakykat habary we 1840-dan 1844-e çenli bolan häzirki hakykat habary arkaly öňünden şekillendirilen habar, Millerçi habaryň gaýtalanýan soňky günlerine tarap görkezýär. “Görmäge we eşitmäge” ukyply däl hökmünde görkezilen şol taryhlardaky adamlar “özleriniň baryp görlen wagtyny bilmeýärler”. Isaýa soňky ýagşyň galp habarynyň habarchylary barada, görýärler, emma görmeýärler, diýen ilkinji salgylamany beýan edeninde, bu döwrüň haçan başlanýandygyny—uýsa White-yň: “Taýynlanan Hudaý habary bolup, ol güýçli nalyşa öwrüler” diýen döwrüni—belleýär. “Hudaýyň taýynlamagy” habaryň geljek anyk wagtyny aňladýar, we Isaýa altynjy bapdaky üçünji aýatda şol wagty takyk görkezýär.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Biri beýlekisine ýüzlenip şeýle diýdi: Mukaddes, mukaddes, mukaddes, Serkerdeler Rebbi; bütin ýer Onuň şöhratyndan doludur. Işaýa 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Waýt uýaş, Işaýa pygamberiň görýän, emma görmeýän gözleri bolanlary şekillendirýän böleginde perişdeler biri-birine: «Mukaddes, Mukaddes, Mukaddes» diýip seslenen mahalynyň 2001-nji ýylyň 11-nji sentýabrynda ýerine ýetendigini görkezýär.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> Olar [perişdeler] bütin ýer ýüzüniň Onuň şöhraty bilen doljak geljegini görende, ýeňişli wasp aýdymy biri-birine owazly nagma bilen gaýtalanýar: «Mukaddes, mukaddes, mukaddesdir Goşunlaryň Rebbi». Olar Hudaýy şöhratlandyrmak bilen bütinleý kanagatlanýarlar; we Onuň huzurynda, Onuň makullamasynyň ýylgyryşynyň astynda, olar mundan artyk hiç zady arzuw etmeýärler. Onuň keşbini götermekde, Oňa gulluk etmekde we Oňa sežde etmekde olaryň iň beýik ymtylyşy doly amala aşýar. Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

2001-nji ýylyň 11-nji sentýabrynda ýüz kyrk dört müňüň möhürlenmegi başlady, soňky ýagyş sepeläp başlady, we on gyzyň tymsaly gaýtalanyp durka, Habakugyň jedeli başlandy. Şol pursatda Ezekiýeliň pygamberligi kämil ýerine ýetmesini tapdy. Pygamberlik Sözi indi mundan beýläk gijikdirilmez, we 2001-nji ýylyň 11-nji sentýabryna şaýat bolan nesil ýer ýüzüniň soňky neslidir, çünki Adventizmiň ahyryndaky görnüş Mesihiň ikinji gelişinde synag möhletiniň ýapylýandygyny yglan edýär. Bu hakykata ikinji şaýat Luka kitabynyň ýigrimi birinji babynda duş gelýär.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Dogrusyny size aýdaýaryn: ähli zat amal bolýança, bu nesil geçip gitmez. Gök we ýer geçip gider, emma Meniň sözlerim asla geçip gitmez. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Lukanyň ýigrimi birinji babynda Isa ýer ýüzüniň taryhynyň soňky neslini kesgitleýär. Ol ýaňy-ýakynda biziň eýýamymyzyň 70-nji ýylynda Iýerusalimiň ýykylmagyndan başlap, tä Millerit taryhyna çenli uzalýan ösüşli taryhyň umumy synyny berdi. Soňra Ol pygamberlik taryhyny göni kesgitleýän beýanatdan çykyp, diňe Özüniň beýan eden pygamberlik taryhyny gaýtalaýan we giňeldýän bir tymsaly hödürleýär. Şeýlelikde, Ol şol bir beýanata iki içerki şaýat berdi hem-de soňunda bu wakalara şaýat bolan “nesliň” Özüniň gaýdyp gelşine çenli ýaşajakdygyny kesgitledi; şeýlelik bilen, many-mazmun boýunça ýüz kyrk dört müň bilen aňladylýan nesli kesgitledi.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Bir ýüz kyrk dört müň adamyň möhürlenmeginiň taryhy soňky nesildir, olar bolsa gök bilen ýeriň geçip gidýän döwründe ýaşasalar-da, ölümi datmaýarlar.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Emma Rebbiň güni gijäniň içinde gelýän ogruňky ýaly geler; şol günde asmanlar gaty şowhun bilen ýok bolup gider, ünsürler ýanýan gyzgynlykda erär, ýer hem-de onuň içindäki işler hem ýanyp ýok bolar. Şeýlelikde, bularyň hemmesi dargap ýok boljak bolsa, onda siz ähli mukaddes ýaşaýyşda we takwalykda nähili adamlar bolmaly! Hudaýyň gününiň gelmegine garaşyp we ony tizleşdirip, şol günde asmanlar ot bilen dargap ýok bolar, ünsürler bolsa ýanýan gyzgynlykda erär. 2 Petrus 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Mesihiň ikinji gelişi Mesihiň görnüşiniň özgermeginde şekillendirilipdi.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Özgertiliş dagynda Musa Mesihiň günäniň we ölümiň üstünden gazanan ýeňşine şaýat boldy. Ol dogrularyň direlişinde gabyrdan çykjaklary aňladýardy. Ölümi görmän göge alnyp gidilen Ylýas bolsa, Mesihiň ikinji gelişinde ýerde diri boljaklary we ‘bir pursatda, göz açyp-ýumasy salymda, soňky surnaýda’ ‘özgerdiljekleri’ aňladýardy; çünki ‘bu ölümli zat ölmezligi geýmeli,’ we ‘bu zaýalanýan zat zaýalanmazlygy geýmeli.’ 1 Korintoslylar 15:51–53. Isa gögiň nury bilen geýindirildi; edil Özüniň ‘ikilenji gezek günä üçin däl-de, halas bolmak üçin’ gelende görner ýaly. Çünki Ol ‘Öz Atasynyň şöhratynda mukaddes perişdeler bilen’ geler. Ýewreýler 9:28; Mark 8:38. Halasgäriň şägirtlerine beren wadasy indi ýerine ýetdi. Dagyň üstünde geljek şöhrat patyşalygy kiçijik görnüşde görkezildi,—Mesih Patyşa, Musa direlen mukaddesleriň wekili, Ylýas bolsa ölüm görmän alnyp gidilenleriň wekili hökmünde.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Ölmedik Ylýas, ölmeýän ýüz kyrk dört müňi aňladýar, Musa bolsa ölýänleri aňladýar. Ahyrky günlerde bu iki topar Ylham kitabynyň ýedinji babynda ýüz kyrk dört müň we beýik mähelle hökmünde görkezilýär. Ylham kitabynyň altynjy babynda bäşinji möhür açylanda, Garaňky Asyrlarda papalyk tarapyndan öldürilenlere ak geýimler berilýär.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Ol bäşinji möhri açanda, Hudaýyň sözi we özlerinde bar bolan şaýatlyk üçin öldürülenleriň janlaryny gurbanlyk sypasynyň aşagynda gördüm. Olar uly ses bilen gygyryp şeýle diýdiler: Eý Reb, mukaddes we hakyky bolan, ýerde ýaşaýanlaryň üstünden biziň ganymyz üçin haçana çenli höküm çykarmarsyň we arymyzy almazsyň? Olaryň her birine ak don berildi [Olar päk we mukaddes diýlip yglan edildiler]; we olara, özleri ýaly öldüriljek hyzmatkärdeşleri hem-de doganlary dolýança, ýene-de az wagt dynç almaklarynyň gerekdigini aýtdylar’ [Ylham 6:9–11]. Bu ýerde Ýohanna hakykatda bolup geçen zatlar däl-de, eýsem geljekde belli bir döwürde boljak wakalar görkezildi.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Şehitler, Tanrının kendi öldürülmelerinin öcünü ne vakit alacağını sormaktadırlar. Bir şehit, öldürülmeden önce İsa’nın imanına sahipti; zira papalığı onu öldürmeye sevk eden şey, bizzat o imanın tezahürü idi. Beyaz kaftanlar Mesih’in doğruluğunu temsil eder; ancak öldürülmüş olan bu canlara verilen beyaz kaftanlar, şehadetlerinden sonra kendilerine verilmiştir. Bu kaftanlar, yalnızca Mesih’in doğruluğunun değil, şehadetliğin de bir simgesidir. Bir şehit, öldürülmeden önce Mesih’in doğruluk kaftanına sahiptir. Vahiy yedinci bölümdeki büyük kalabalığa beyaz kaftanlar verilir; böylece bu, yaklaşmakta olan Pazar yasası kanlı kıyımı sırasında ölenleri temsil eder. Bundan dolayı yüz kırk dört bin, Başkalaşım dağında İlyas tarafından ve Rab’de ölen sadıklar ise Musa tarafından temsil edilmektedir.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Bir ýüz kyrk dört müň adam ölmeýän nesildir, we olar Luka kitabynyň ýigrimi birinji babynda asman bilen ýer ýok bolup geçýän mahaly diri boljakdygyny Mesihiň göz öňünde tutýan neslidir.

We will continue this study in the next article.

Bu gözlegimizi indiki makalada dowam etdireris.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Hawanyň ogly bilen ýylanyň arasynda, ýagny Şeýtan bilen onuň tabynlarynyň we Mesih bilen Onuň yzyna eýerijileriniň arasynda duşmançylygyň boljakdygyny Hudaý öňünden yglan edipdi; Habiliň öldürilmegi şol duşmançylygyň ilkinji mysaly boldy. Adamyň günäsi arkaly Şeýtan adam nesline hökümini ýöredip başlady, emma Mesih olara onuň boýuntyrygyny taşlamaga mümkinçilik bererdi. Haçan-da bir jan Hudaýyň Guzusyna iman arkaly günä hyzmatyndan ýüz öwürse, Şeýtanyň gazaby alawlanýar. Habiliň mukaddes ýaşaýşy Şeýtanyň adamyň Hudaýyň kanunyny saklamagynyň mümkin däldigi baradaky talabyna garşy şaýatlyk edýärdi. Kabyly şeririň ruhy herekete getirende, onuň Habile höküm edip bilmeýändigini gördi, şonda ol şeýle bir gazaplandy welin, onuň janyny ýok etdi. Şeýle hem Hudaýyň kanunynyň dogrulygyny gorap çykyş etjekler nirede bar bolsa, şol bir ruh olara garşy hem ýüze çykar. Asyrlaryň dowamynda Mesihiň şägirtleri üçin dar agajyny galdyran we odun üýşmesini tutaşdyran hem şol ruhdur. Emma Isanyň yzyna eýerijisine edilen zalymlyklara Şeýtan we onuň goşunlary öjükdirýär, sebäbi olar ony öz hökümlerine boýun egdirmäge güýji ýetmeýär. Bu ýeňlen duşmanyň gazabydyr. Isanyň her bir şäheridi ýeňiji bolup öldi. Pygamber şeýle diýýär: “Olar ony [‘iblis we Şeýtan diýlip atlandyrylýan şol gadymy ýylan’] Guzynyň gany bilen we öz şaýatlyklarynyň sözi bilen ýeňdiler; olar ölüm derejesine çenli öz janlaryny söýmediler.” Ylham 12:11, 9. Atalar we pygamberler, 77.

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