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# Elijah - Number One

Ylýas — Birinji Number

The First and Last

Ilkinji we Soňky

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Köne Ähtiň jemleýji beýany Rebbiň uly hem elhenç güni gelmezinden öň, pygamber Ilýanyň bir habarla peýda boljakdygy baradaky wada goýýar.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Ine, Rebbiň beýik hem gorkunç gününiň gelmeginden öň men size pygamber Ylýasy ibererin; ol atalaryň ýüreklerini çagalara, çagalaryň ýüreklerini hem atalaryna öwrer, men gelip ýeri nälet bilen urmaýyn diýip. Malaky 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Mukaddes Kitap, “Rabbin beýik hem gorkunç güni”niň, ýa-da Hudaýyň “ýeri urýan” “nälet”iniň, Ylham kitabynda hem nyşanly görnüşde “ýedi soňky bela” ýa-da “Hudaýyň gazaby” hökmünde beýan edilýändigini aýdyň görkezýär. Ylham kitabynyň on bäşinji baby, on altynjy babyndaky beýik hem gorkunç ýedi soňky belanyň dökülip saçylmagyna alyp barýan pygamberlik ýagdaýyny tanyşdyrýar.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Soňra men gökde başga bir alamaty gördüm, beýik we ajaýyp: ýedi perişde, olarda ýedi soňky bela bardy; çünki olaryň içinde Hudaýyň gazaby tamamlanýardy.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Men oda garyşan aýna deňizine meňzeş bir zady gördüm; we ýyrtyjy haýwandan, onuň keşbinden, onuň nyşanyndan we adynyň sanyndan üstün çykanlary, Hudaýyň arfalaryny tutup, aýna deňziniň üstünde durka gördüm. Olar Hudaýyň hyzmatkäri Musanyň aýdymyny we Guzynyň aýdymyny aýdyp şeýle diýýärler: «Beýik we ajaýypdyr Seniň işleriň, ähli zada Gudraty ýeten Reb Hudaý; adyldyr we hakykatdyr Seniň ýollaryň, eý mukaddesleriň Patyşasy. Eý Reb, kim Senden gorkmaz we Seniň adyňy şöhratlandyrmaz? Çünki diňe Sen mukaddessiň; çünki ähli milletler gelip, Seniň öňüňde tagzym ederler; çünki Seniň hökmleriň aýan boldy».

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Şondan soň men seretdim, ine, gökde şaýatlyk çadyrynyň ybadathanasy açyldy. Ybadathanadan ýedi bela eýe bolan ýedi perişde çykdy; olar sap hem ak zygyr geýimlere geýnipdirler we döşlerine altyn guşaklar guşanypdyrlar. Dört janly mahlugyň biri ebedibaky ýaşaýan Hudaýyň gazabyndan doly ýedi altyn käsäni şol ýedi perişdä berdi. Ybadathana Hudaýyň şöhratyndan we Onuň gudratyndan çykan tüsse bilen doldy; ýedi perişdäniň ýedi belasy tamam bolýança, hiç kim ybadathana girip bilmedi. Ylham 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

“Hiç kimse, ýedi perişdäniň ýedi belasy tamam bolýança, ybadathana girip bilmedi” diýilmeginiň sebäbi, on bäşinji bapda ybadathana tüsse bilen dolanda gutulyşy üpjün etmek mümkinçiliginiň ýapylýandygydyr. Şonda adamzada toba etmek we gutulyşy tapmak üçin berlen synag wagty tamam bolýar. Şol wagt ýetende, Ýahýanyň “iň soňky ýedi bela” diýip atlandyrýan, “Rebbiň beýik we gorkunç güni” Mesihiň Ikinji Gelişinden öň üstüne dökülýär. Malaky ol güni “gorkunç” diýip atlandyrdy, Işaýa bolsa ony Hudaýyň “geň işi” diýip kesgitledi.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Çünki Reb Perasim dagynda bolşy ýaly ýerinden turar, Gibeon jülgesindäkisi ýaly gaharlanar; ol Öz işini, geň işini ýerine ýetirer we Öz amalyny, geň amalyny berjaý eder. Şonuň üçin indi masgaralaýjylar bolmaň, ýogsam baglaryňyz has-da berkeder; sebäbi ähli ýer ýüzüniň üstüne kesgitlenen ýok ediş hakynda Men Hökmürowan Rebden eşitdim. Işaýa 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Hudaýyň “geň işi” “bütin ýeri” öz içine alýan bolsa-da, Ylham belalaryň dökülmeginiň bir milletiň pitnesi bilen baglanyşyklydygyny aýdyň görkezýär.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Daşary ýurtlar Amerikanyň Birleşen Ştatlarynyň göreldesine eýererler. Ol öňe düşüp ýol görkezse-de, şol bir krizis dünýäniň ähli ýerlerinde biziň halkymyzyň üstüne hem geler.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Dini azatlygyň ýurdy bolan Amerika wyždanlara zorluk edip, adamlary galp sabady hormatlamaga mejbur etmekde Papalyk bilen birleşende, ýer ýüzüniň ähli ýurtlaryndaky halklar onuň göreldesine eýermäge ugrukdyrylar.” Testimonies, 6-njy tom, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Her bir millet öz synag möhletiniň käsesini doldurar, emma Uelki uýanyň “milli weýrançylyk” diýip kesgitleýän “Hudaýyň hökümleri”, şeýle hem onuň Amerikanyň Birleşen Ştatlarynda Ýekşenbe güni baradaky kanundan başlanýan taryhy “Hudaýyň ýok ediji hökümleriniň wagty” diýip atlandyrşy, iň soňky ýedi bela däldir.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> «Hudaýyň kanuny ýurdumyzda aýratyn bir manyda güýjüni ýitirjek wagty gelýär. Milletimiziň ýolbaşçylary kanun çykaryjy çäreler arkaly ýekşenbe kanunyny mejbury ederler, şeýlelikde Hudaýyň halky uly howp astyna düşer. Milletimiz öz kanun çykaryjy geňeşlerinde adamlaryň dini hukuklaryna degişli meselelerde olaryň wyždanlaryny baglamak üçin kanunlar kabul eden mahaly, ýekşenbe gününe eýerilmegini mejbury edip we ýedinji gün Sabatyny saklaýanlara garşy zulumly güýji herekete getirende, Hudaýyň kanuny ýurdumyzda ähli amaly maksatlar boýunça diýen ýaly güýjüni ýitiren bolar; we milli ýüz öwürme milli heläkçilik bilen dowam eder». Review and Herald, 18-nji dekabr, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Hudaýyň höküm çykaryşlary, Aýal dogan Waýtyň “milli weýrançylyk” diýip kesgitleýşi ýaly, milli ýekşenbe kanunyndan başlanýar we Hudaýyň “geň işiniň” başlangyjyny alamatlandyrýar, emma Hudaýyň geň işi has takyklykda soňky ýedi beladyr. Hudaýyň geň işiniň has doly görnüşi, Hudaýyň ýerine ýetiriji höküm çykarýanlarynyň hataryna Müsürden halas edilişi goşulanda görünýär. Müsür belalary, sany boýunça on bolsa-da, bölünipdi. Ilkinji üçüsi soňky ýediden tapawutlandyrylypdy. Şeýlelikde, Müsürden halas ediliş Amerikanyň Birleşen Ştatlarynyň milli weýrançylygy bilen başlanýan we Mikaýyl ýerinden galýança hem-de ynsan üçin synag möhleti tamamlanýança dowam edýän, ilkinji üç bela arkaly şekillendirilen wagt döwrüni kesgitleýär.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Hudanyň hökümleri Onuň halkyny sütem etmäge we ýok etmäge çalyşýanlaryň üstüne indiriler. Onuň pislere uzak çydamlylygy adamlary günäde has batyrgaý edýär, emma olaryň jezasy, näçe gijä goýlansa-da, hökman geler we elhenç bolar. ‘Reb Perazim dagyndaky ýaly turar, Gibeon jülgesindäkä meňzäp gazaplanar, Öz işini, Özge işini berjaý etmek; we Öz amalyny, Özge amalyny amala aşyrmak üçin.’ Işaýa 28:21. Rehimdar Hudaýymyz üçin jeza bermek işi bir geň işdir. ‘Men diridigime and içýärin, diýýär Reb Hudaý, pisiň ölüminden hoşal bolamok.’ Ezekiel 33:11. Reb ‘rehimli we lütpli, sabyrly hem ýagşylykda we hakykatda bol’dur, … ‘bikanunlygy, boýun egmezligi we günäni bagyşlaýandyr.’ Şeýle-de bolsa, Ol ‘günälini asla aklamaz.’ ‘Reb gahara giç galýandyr, gudratda beýikdir, we pislere asla ak çykarmaz.’ Exodus 34:6, 7; Nahum 1:3. Ol adalatda elhenç işler arkaly depelenen kanunynyň ygtyýaryny aklar. Günäkäre garaşýan jeza jogabynyň näderejede gazaplydygyny Rebbiň adalaty ýerine ýetirmäge meýilsizliginden görüp bolýar. Ol öz hasabynda onuň günäsiniň ölçegi dolýança uzak wagtlap çydaýan we urmaýan millet ahyrsoňy rehim bilen garyşdyrylmadyk gazap käsesini içer.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Mesih mukaddes ýerde Öz şepagatyny bes edende, haýwana we onuň şekiline sežde edýänleriň hem onuň belgisini kabul edenleriň garşysyna duýdurylyp aýdylan garyşdyrylmaz gazap (Ylham 14:9, 10) üstlerine döküler. Hudaý Ysraýyly azat etmäge golaýlap barýarka, Müsüre inderilen belalar häsiýeti boýunça, Hudaýyň halkynyň ahyrky gutulyşyndan öň dünýäniň üstüne inmegi bellenen, ondan-da has elhenç we has giň gerimli hökümler bilen meňzeşdi. Şol aýylganç jezalary suratlandyrýan ylhamçy şeýle diýýär: ‘Haýwanyň belgisini alan adamlaryň üstüne-de, onuň şekiline sežde edenleriň üstüne-de erbet we agyr ýara düşdi’. Deňiz ‘ölen adamyň gany kimin boldy; deňizdäki her bir janly mahluk öldi’. Şeýle hem ‘derýalar we suw çeşmeleri … gana öwrüldi’. Bu jezalar nähili gorkunç bolsa-da, Hudaýyň adalaty doly aklanýar. Hudaýyň perişdesi şeýle yglan edýär: ‘Sen adalatlysyň, eý Reb, … çünki Sen şeýle höküm etdiň. Sebäbi olar mukaddesleriň we pygamberleriň ganyny dökdüler, Sen hem olara içmäge gan berdiň; çünki olar şoňa mynasypdyrlar’. Ylham 16:2–6. Hudaýyň halkyny ölüme höküm etmek bilen, olar edil şol gany öz elleri bilen döken ýaly onuň günäsine çynyndan-da batdylar. Şonuň ýaly hem, Mesih Öz döwrüniň ýehudylaryny Habylyň günlerinden bäri dökülen ähli mukaddes adamlaryň gany üçin günäkär diýip yglan etdi; çünki olarda şol bir ruh bardy we olar pygamberleri öldüren şol ganhorlar bilen bir işi etmäge çalyşýardylar.”

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> Şondan soň gelýän belaçylykda güne «adamlary ot bilen ýakmaga» güýç berilýär. «Adamlar hem güýçli gyzgynlyk bilen ýakyldylar». 8, 9-njy aýatlar. Pygamberler bu gorkunç wagtda ýeriň ýagdaýyny şeýle beýan edýärler: «Ýurt aglaýar; … sebäbi meýdanyň hasyly ýok boldy…. Meýdandaky ähli agaçlar gurady; çünki adam ogullaryndan şatlyk gurap gitdi». «Tohum toprak kesekleriniň astynda çüýredi, ambarlar weýran edildi…. Mallar nähili ah çekýärler! Sygyrlaryň sürüleri aljyraňňy ýagdaýdadyr, sebäbi olaryň örüsi ýokdur…. Suw derýalary gurady, ot bolsa çöl öri meýdanlaryny ýuwutdy». «Şol gün ybadathananyň aýdymlary nala-figana öwrüler, diýýär Reb Hudaý: her ýerde köp jesetler bolar; olary dymmak bilen daşary zyňarlar». Ýoel 1:10–12, 17–20; Amos 8:3.

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Bu betbagtçylyklar ähliumumy däldir, ýogsam ýer ýüzüniň ýaşaýjylary bütinleý ýok edilerdiler. Şeýle-de bolsa, olar ölümli ynsanlaryň şu wagta çenli başyndan geçiren iň elhenç jezalary bolar. Synag möhletiniň tamamlanmagyndan öň adamlaryň üstüne gelen ähli hökümler rehim-şepagat bilen garylypdy. Mesihiň dileg edýän gany günäkäri öz günäsiniň doly ölçegini çekmekden gorapdy; emma iň soňky hökümde gahar rehim-şepagatsyz dökülýär.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “Şol günde, köpçülikler şunça wagt bäri ýigrenip gelen Hudaýyň merhemetiniň pena‑gaçaryna ymtylarlar. ‘Ine, günler gelýär, diýip Reb Hudaý aýdýar, men ýurda açlyk ibererin, çörek açlygy däl, suw üçin teşnelik hem däl, eýsem Rebbiň sözlerini eşitmek açlygy bolar; olar deňizden deňze, demirgazykdan hatda gündogara çenli sergezdan bolup aýlanyp, Rebbiň sözüni gözläp o ýana‑bu ýana ylgarlar, emma tapmazlar.’ Amos 8:11, 12.” Uly göreş, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Öňki parçanda şeýle diýilýärdi: “Ol sabyr bilen çydap gelýän we Hudaýyň hasabynda öz günäsiniň ölçegini doldurýança urup jezalandyrmajak milleti ahyrsoňy rehim-şepagatsyz gazap käsesini içer.” Şol bir abzasynda ol şeýle hem ýazdy: “Hudaý Ysraýyly halas etmegiň öň ýanynda Müsüriň üstüne gelen belalar häsiýeti boýunça Hudaýyň halkynyň soňky halas boluşynyň edil öňüsyrasynda dünýäniň üstüne gelmeli bolan has elhenç we has giň gerimli hökümlere meňzeşdir.” “Günäniň ölçegini” doldurýan millet (Amerikanyň Birleşen Ştatlary) Müsürdäki on bela meňzeş belalary çeker.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Müsüriň belalary iki döwre bölünipdi. Ilkinji üç bela hemmeleriň üstüne indi, emma soňky ýedi bela diňe müsürlileriň üstüne indi.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> Şol günde halkymyň ýaşaýan Goşen ýurduny aýratyn ederin; ol ýerde siňek sürüleri bolmaz. Munuň maksady, ýeriň ortasynda Rebbiň Men digimi seniň bilmegiň üçindir. Çykyş 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Müsüriň üstüne inen ilkinji üç bela hemme ýerde boldy, emma ibranileriň ýaşaýan Goşen ýeri Müsüriň soňky ýedi belasyny kabul etmedi. Amerikanyň Birleşen Ştatlary, ýekşenbe kanuny wagtynda öz günä käsesini doldurýan milletdir. Şol pursatda milli dinden dönüklikden soň milli heläkçilik gelýär, emma milli heläkçiligi getirýän hökümler, Mihail ýerinden galýança we synag möhleti bütin adamzat üçin ýapylýança merhemet bilen garyşdyrylandyr. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny wagtynda, häzirki wagtda özlerini Sabat saklaýjylar diýip ykrar edýänleriň aglabasy bar bolan häkimiýetlere boýun egip, wagşy haýwanyň nyşanyny kabul eder. Şol wagtda ýekşenbe kanuny meselesi Adventizmden daşarda bolanlar üçin ruhy synaga öwrüler. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan Mihail ýerinden galýança bolan döwür, on birinji sagadyň işçileriniň beýik ýygnalyşydyr, emma gapy eýýäm ýekşenbe kanunyndan öň ýedinji günüň Sabaty baradaky ýagtylyk üçin jogapkär tutulýanlaryň üstünden ýapylan bolar.

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

> Günler geçdikçe, Hudaýyň hökümleriniň dünýäde görünýändigi barha aýdyň bolýar. Ol ot, sil we ýer titreme arkaly bu ýeriň ýaşaýjylaryna Öz ýakyn gelýändigini duýdurýar. Dünýä taryhyndaky beýik krizisiň geljek wagty golaýlaşýar; şol wagtda Hudaýyň hökümetindäki her bir hereket güýçli gyzyklanma we söz bilen beýan edip bolmajak howatyr bilen syn ediler. Hudaýyň hökümleri yzly-yzyna, çaltlykda biri-biriniň yzyndan geler — ot, sil we ýer titreme, uruş we gan döküşlik bilen birlikde.

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

> “Wah, halk Öz gezelen wagtyny biläýse! Bu wagt üçin synag hakykatyny heniz eşitmedik köp adam bar. Hudaýyň Ruhunyň göreşýän köpleri bar. Hudaýyň weýran ediji höküm çykaryşlarynyň wagty, hakykatyň nämedigini öwrenmäge mümkinçilik tapmadyk adamlar üçin merhemet wagtydyr. Reb olara mähir bilen nazar salar. Onuň rehimli ýüregi täsirlenýär; gutarmak üçin Onuň eli henizem uzalydyr, emma girmek islemediklere gapy ýapylýar.

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

> Hudaýyň merhemeti Onuň uzak sabyr-takatynda aýan bolýar. Ol Öz hökümlerini saklap, duýduryş habarynyň hemmä ýetirilemegine garaşýar. Eý, eger halkymyz dünýä iň soňky merhemet habaryny ýetirmek üçin özleriniň üstünde ýatan jogapkärçiligi gerekli derejede duýsady, nähili ajaýyp iş edilerdı! Testimonies, 9-njy tom, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Öňki parçada ol: “Hakykatyň nämedigini öwrenmäge hiç hili mümkinçiligi bolmadyk adamlar üçin Hudaýyň ýok ediji höküm günleriniň wagty merhemet wagtydyr” diýip görkezdi. Indiki parçada bolsa ol şol döwre “agyr kynçylyk wagty” diýip ýüzlenýär.

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Men mukaddes Sabadyň hakyky Hudaýyň Ysraýyly bilen imansyzlaryň arasynda bolup durýan we boljak aýryjy diwar bolup durýandygyny gördüm; hem-de Sabadyň Hudaýyň eziz garaşýan mukaddesleriniň ýüreklerini birleşdirýän beýik mesele bolandygyny gördüm. Eger biri ynanyp, Sabady saklap, oňa hemra bolan berekedi kabul edip, soň bolsa ondan ýüz dönderip, mukaddes tabşyrygy bozan bolsa, onda olar göklerde höküm sürýän Hudaýyň bardygy ýaly anyklykda Mukaddes Şäheriň derwezesini özlerine garşy ýapardylar. Men Sabady görmeýän we ony saklamaýan, emma Hudaýyň çagalarynyň bardygyny gördüm. Olar bu baradaky nury ret etmediler. Bela-zähmet döwrüniň başynda bolsa, biz öňe çykyp Sabady has doly yglan edenimizde, Mukaddes Ruhdan dolduryldyk. Bu ýagdaý, Sabat hakykatyny inkär edip bilmeýändikleri sebäpli, ybadathanany we ada galan Adventistleri gazaba getirdi. Şeýle hem şol wagtda Hudaýyň saýlananlarynyň hemmesi biziň hakykatyň üstündedigimizi aýdyň gördüler, çykyp geldiler we biziň bilen bilelikde yzarlanmalara çydadylar.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Biraz üýtgedilen hem bolsa, ýaňy-ýakynda getirilen şol bir bölek *Early Writings* kitabynda duş gelýär. Şol kitapda ol “gynanç wagty” baradaky beýanaty hakynda düşündiriş hem goşýar. *A Word to the Little Flock* 1844-nji ýylyň 22-nji oktýabryndaky Uly Ruhdan Düşmeden soň göwni çöken, emma wepaly Milleritleriň ilkinji neşiri bolupdy; onýyllyklardan soň redaktorlar şol kitapçanyň käbir böleklerini *Early Writings* kitabyna goşmak üçin ulananda, aýdylan “gynanç wagtynyň” iň soňky ýedi bela däldigini anyklaşdyrdylar, çünki iň soňky ýedi bela dökülen mahaly höküm-jenjelleriň içine rehim-şepagat garyşmaýar.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. 33-nji sahypada aşakdakylar berilýär: ‘Mukaddes Şenbäniň Hudaýyň hakyky Ysraýyly bilen imansyzlaryň arasynda bölüp aýyrýan diwar bolandygyny, şeýle hem boljakdygyny gördüm; we Şenbäniň Hudaýyň eziz, garaşýan mukaddesleriniň ýüreklerini birleşdirjek beýik mesele bolandygyny gördüm. Men Şenbäni görmeýän we berjaý etmeýän, emma Hudaýyň çagalary bolan adamlaryň bardygyny gördüm. Olar bu hakdaky nury ret etmediler. We kynçylyk döwrüniň başynda, biz öňe çykyp Şenbäni has doly wagyz edenimizde, Mukaddes Ruhdan dolduryldyk.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Bu görnüş 1847-nji ýylda berildi; şol wagt Sabat gününi saklaýan Advent doganlaryň sany juda azdy, olaryň içinden hem onuň saklanmagynyň Hudaýyň halky bilen imansyzlaryň arasynda serhet çeker derejede ýeterlik ähmiýete eýedigini güman edýänler azdy. Indi şol görnüşiň amala aşmagy görünip başlaýar. Bu ýerde agzalýan ‘şol muşakgat döwrüniň başlanmagy’ belalaryň dökülip başlanjak wagtyna degişli däldir, eýsem olar dökülmezinden az öňki, Mesih mukaddes ýerde bolýan gysga döwre degişlidir. Şol wagtda, gutulyş işi tamamlanmaga golaýlaşýan mahaly, ýeriň ýüzüne muşakgat inip geler, milletler gaharlanar, emma üçünji perişdäniň işine päsgel bermez ýaly saklanyp durar. Şol wagtda ‘giçki ýagmyr’, ýagny Rebbiň huzuryndan gelýän täzeleniş geler; ol üçünji perişdäniň belent sesine güýç bermek we mukaddesleri soňky ýedi bela dökülip beriljek döwürde berk durmaga taýýarlamak üçindir.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanuny girizilende, milli dinden ýüz dönderme milli heläkçilik bilen yzarlanýar. Şol Ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlaryndaky Adventizm iki topara bölüner: biri haýwanyň nyşanyny kabul eder, beýlekisi bolsa Hudaýyň möhürini alar. Amerikanyň Birleşen Ştatlarynyň milli heläkçiligi Müsüriň ilkinji üç belasý bilen aňladylýar. Şol höküm-jazalar ynsan synag möhletiniň ýapylmagyna çenli dowam edýär, ondan soňra bolsa rehim-şepagatsyz ýedi soňky bela dökülýär.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Meniň nygtym Müsüriň pygamberlik taryhy hakynda däl-de, has-da Ellen Waýtyň Müsri tutuş dünýäni haýwanyň belgisini kabul etmäge mejbur edýän milletiň nyşany hökmünde görkezýändigidir; çünki ol muny etmek bilen başlangyjy ahyry görkezmek üçin ulanýar, bu bolsa Isanyň Alfa we Omega hökmünde pygamberlik golydyr. Çykyş wakasynda Reb gadymy Ysraýyl bilen äht baglaşmaga giren wagty, Ol Özünü täze bir at bilen tanadýar.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Soňra Reb Musa şeýle diýdi: Indi Meniň Firguna näme etjegimi görersiň; çünki ol olary güýçli el bilen goýberer, hatda güýçli el bilen olary öz ýurdunyň içinden kowup çykarar.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Hudaý Musaga sözläp, oňa şeýle diýdi: Men Rebdirin; Men Ybraýyma, Yshaga we Ýakuba Gudraty Güýçli Hudaý ady bilen göründim, emma olara ÝEHOWA adym bilen Özüm tanalmadym.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Men hem olar bilen ähtimi berkarar etdim: olara Kenan ýurduny, ýagny olaryň myhman bolup ýaşan, nätanyş bolup gezen ýurduny bermek üçin. Men hem müsürlileriň gullykda saklaýan Ysraýyl ogullarynyň iňňildisini eşitdim; we öz ähtimi ýatladym. Şonuň üçin Ysraýyl ogullaryna aýt: Men Rebdirin; Men sizi müsürlileriň ýükleriniň astyndan çykararyn, sizi olaryň gulçulygyndan halas ederin, uzaldylan gol bilen we beýik höküm-jazalar bilen sizi satyn alyp gutararyn. Men sizi Özüm üçin bir halk edip alaryn, we size Hudaý bolaryn; şonda siz meni — sizi müsürlileriň ýükleriniň astyndan çykarýan Reb, öz Hudaýyňyzdygymy bilersiňiz. Men sizi Ybraýyma, Yshaga we Ýakuba bermäge kasam eden ýurduma getirerin; ony size miras hökmünde bererin. Men Rebdirin.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Musa şeýle sözleri Ysraýyl ogullaryna aýtdy; emma olar ruhlarynyň gynanjy we agyr gulçulyk zerarly Musany diňlemediler. Çykyş 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Reb şu ýerde Musany, Ýakup, Yshak we Ybraýym ýaly, Öz ähtiniň wekili hökmünde tanaýar. Musanyň taryhyna çenli JEHOVA ady Ybraýyma-da, onuň nesillerine-de mälim däldi; emma hebreýler Müsür gulçulygyndan halas edilmeli bolan wagtda, Ybraýymyň ähtiniň täzeleniş taryhynda, Reb Öz häsiýetiniň täze bir ylhamyny açýar, çünki pygamberlik taýdan at häsiýeti aňladýar. Abram Reb bilen äht baglaşanda, Reb onuň adyny Ybraýym diýip üýtgetdi. Müsür gulçulygy baradaky pygamberligiň başynda ähtiň ynsan wekiliň ady üýtgedilipdi, şol pygamberligiň ahyrynda bolsa Hudaý Özi üçin täze bir ady mälim etdi.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram on bäşinji bapda äht baglaşdy, şol ýerde-de Müsürdeki gulçulygyň dört ýüz ýyl dowam etjekdigi baradaky pygamberlik beýan edildi. On ýedinji bapda bolsa Abram sünnet dessury berildi we onuň hem-de Saranyň atlary üýtgedildi.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Dört ýüz ýyldan soň, Ybraýymyň dört ýüz ýyllyk pygamberligini ýerine ýetirmek üçin Musa orta çykaryldy. Ybraýym, Yshak, Ýakup we Musa hemmesi ahyrky günlerde Reb bilen äht baglaşýan ýüz kyrk dört müňüň nyşanydyr.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Bu ýeriň taryhynyň ahyrky günlerinde, Hudaýyň Öz buýruklaryny berjaý edýän halky bilen baglaşan ähti täzeden täzelenmelidir.” Review and Herald, 1914-nji ýylyň 26-njy fewraly.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Ýekşenbe kanuny wagtynda haýwanyň nyşanyny kabul edýän Sabat güni tutýanlar bilen Hudaýyň möhürini alýan Sabat güni tutýanlaryň aýrylyşy amala aşyrylýar. Bu aýrylyş on gyzyň meselinde şekillendirilýär.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> «Matta 25-däki on gyz baradaky tymsal hem Adventist halkynyň tejribesini suratlandyrýar». The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Maňa köplenç on gyz barada bolan tymsal ýatladylýar; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal iň soňky harpyna çenli ýerine ýetdi we ýerine ýetiriler, çünki onuň hut şu döwür üçin aýratyn ulanylyşy bardyr; hem-de ol, üçünji perişdäniň habary ýaly, ýerine ýetdi we zamanyň ahyryna çenli häzirki hakykat bolmagynda dowam eder. Review and Herald, 1890-njy ýylyň 19-njy awgusty.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Tymsal 1844-nji ýylyň 22-nji oktýabrynda, Millerçi taryhynyň paýhasly we paýhassyz gyzlarynyň biri-birinden aýrylanda amala aşdy. Adventizmiň başlangyjy Adventizmiň ahyryny aňladýar, we ahyrdaky aýralyk on gyz tymsalynyň ýerine ýetmesidir; ahyrdaky bu aýralyk bolsa ýekşenbe kanuny tarapyndan ýüze çykarylýar.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ýene-de, bu tymsallar hökümden soň hiç hili synag möhletiniň bolmajakdygyny öwredýär. Hoş Habaryň işi tamamlananda, şondan dessine ýagşy bilen ýamanyň arasynda bölünişik bolup geçýär, we her toparyň ykbaly bakylyk üçin kesgitlenýär.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

On gyz hakyndaky tymsal, Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny girizilen wagtynda Hudaýyň möhürini kabul edýänleriň Adventizmiň akylly gyzlarydygyny, haýwanyň belgisini kabul edýänleriň bolsa Adventizmiň akmak gyzlarydygyny aýan edýär. Akmak gyzlar, şol bir wagtyň özünde, Laodikiýalylar hökmünde hem görkezilýär.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Akylsyz gyzlar tarapyndan şekillendirilýän Ybadathananyň ýagdaýy, Laodikiýa ýagdaýy hökmünde hem agzalýar.” Review and Herald, 1890-njy ýylyň 19-njy awgusty.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Ahyrky günlerde, Hudaý Öz buýruklaryny ýerine ýetirýän halky bilen Öz ähtini täzeden täzelejek wagtynda, Musa döwründe ähti täzeläninde edişi ýaly, Özünden täze bir ady aýan eder. Akylsyz gyzlaryň ýagdaýy olaryň ýagynyň ýokdugydyr, Laodikiýalylaryň ýagdaýy bolsa özlerinde ýagyň ýokdugyny görer ýaly juda kör bolmaklarydyr. Eger akylsyz gyzlaryň Laodikiýalylardygy aýdyň bolsa, onda paýhasly gyzlaryň Filadelfiýalylardygy hem aýdyňdyr.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, hak bolan, Dawudyň açaryny eýeleýän, açanda hiç kim ýapyp bilmeýän, ýapanda bolsa hiç kim açyp bilmeýän şeýle diýýär: Seniň işleriňi bilýärin. Ine, seniň öňüňde açyk bir gapy goýdum, ony hiç kim ýapyp bilmez; çünki seniň güýjüň az bolsa-da, Meniň sözümi sakladyň we Meniň adymy inkär etmediň.

> 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.

> Ine, men olaryň arasynda şeýtanyň sinagogasyna degişli bolanlardan — özlerini ýewreý diýýän, emma ýewreý bolman, ýalan sözleýänlerden — seniň aýaklaryňyň öňüne gelip tagzym etmäge mejbur ederin; şonda olar seni söýendigimi bilerler. Sen Meniň sabyr baradaky sözümi saklanyň üçin, Men hem seni ýer ýüzünde ýaşaýanlary synamak üçin bütin dünýäniň üstüne geljek synag sagadyndan goraryn.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Ine, Men tiz gelýärin; sende bar zady berk sakla, tä täjiňi hiç kim almasyn. Ýeňýän adamy Men Öz Hudaýymyň ybadathanasynda sütün ederin, ol indi hiç haçan daşary çykmaz; hem onuň üstüne Öz Hudaýymyň adyny, Öz Hudaýymyň şäheriniň adyny, ýagny Hudaýymdan gökden inýän täze Iýerusalimiň adyny, hem-de Öz täze adymy ýazaryn. Gulagy bar bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Filadelfiýalylar ýüz kyrk dört müňi aňladýar, we olara Hudaýyň Öz täze adyny olaryň üstüne ýazjakdygy wada berilýär. Reb ýüz kyrk dört müň bilen äht baglaşanda, Ol Öz täze adyny mälim eder. Ybraýyma Reb tarapyndan Onuň Gudraty Güýçli Hudaýdygy aýdylypdy.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Abram togsan dokuz ýaşyndaka, Reb Abrama göründi-de, oňa şeýle diýdi: «Men Gudratygüýçli Hudaýdyryn; meniň huzurymda ýöre we kämil bol. Men öz ähtimi Men bilen seniň araňda berkiderin we seni juda köpeldip artdyraryn». Şonda Abram ýüzi bilen ýere ýykyldy. Hudaý onuň bilen gepleşip, şeýle diýdi: «Meniň tarapymdan bolsa, ine, ähtim seniň bilendir, sen köp milletleriň atasy bolarsyň. Adyň indi mundan beýläk Abram diýlip atlandyrylmaz, eýsem adyň Ybraýym bolar; çünki Men seni köp milletleriň atasy etdim». Gelip çykyş 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Reb ilkinji gezek Ybraýymyň döwründe saýlanan bir halk bilen äht baglaşanda, Özüni Gudratygüýçli Hudaý hökmünde tanatdy. Ol Musanyň döwründe Öz äht gatnaşyklaryny has-da ösdürende, ilkinji gezek Özüni ÝEHOWA diýip tanatdy. Isa köp sanly adamlar bilen ähti bir hepdä tassyk etmek üçin gelende, Hudaýyň Köne Ähtde diňe bir gezek beýan edilen, hem-de ol hem bir wawilonly tarapyndan aýdylan täze bir adyny tanyşdyrdy.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Şonda Nebukadnesar patyşa haýran galyp, howlukmaç ýerinden turdy-da, öz geňeşdarlariga ýüzlenip şeýle diýdi: «Biz oda daňylan üç adamy atmadykmy?» Olar patyşa jogap berip: «Dogrudyr, eý patyşa» diýdiler. Ol bolsa jogap berip diýdi: «Ine, men odun ortasynda boşan dört adamyň gezip ýörendigini görýärin, olara hiç bir zeper ýetmändir; dördünjiniň keşbi bolsa Hudaýyň Ogluna meňzeşdir». Daniel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Daniel kitabynyň üçünji babynda Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynyň görkezilýändigini kesgitlemek örän aňsatdyr. Danieliň üçünji babynda Şadraý, Meşaý we Abednego ýüz kyrk dört müňi aňladýar. Ýüz kyrk dört müň — ähtnamany soňky gezek täzelänlerdir. Danieliň üçünji babynda biz ýekşenbe kanunynyň we soňky ýagşyň taryhynyň pygamberlik mysalyny görýäris. Mesih yzarlanma otlarynyň içinde Öz üç wepaly bendesi bilen boldy we bolar; olar diňe ýüz kyrk dört müňi däl, eýsem üç perişdäniň habarlaryny hem aňladýar. Ot içinde — bu ýerde ýekşenbe kanuny krizisini alamatlandyrýar — Ol Öz atlarynyň biri bilen tanadylýar, bu bolsa Mesih Hudaýyň Ogly hökmünde gelýänçä taryha girizilmedik bir atdyr. Üçünji babyň bu mysalynda dünýäniň ahyrynda ähtnamany täzelänleriň soňky krizis wagtynda Mesih bilen gatnaşyga girýändigini görýäris, we Onuň hiç bir adamyň bilmedik bir ady bardy.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyny alamatlandyrýan Müsürden gutulyş baradaky garaýşymyzdan örän daşlaşmazdan öň, özümize şuny ýatlatmalydyrys: Müsürde on belanyň ilkinjisi başlanmazdan ozal, hakykatdan hem hakyky Sabat agitasiýasy bardy.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Fyrown: «Ine, ýurduň halky indi köpelipdir, siz bolsa olary ýüklerinden dynç aldyrypsyňyz» diýdi. Fyrown şol günüň özünde halkyň gözegçilerine we olaryň ýolbaşçylaryna buýrup şeýle diýdi: «Mundan beýläk, öňküsi ýaly, halka kerpiç ýasamak üçin saman bermäň; goý, özleri gidip, özlerine saman ýygnasynlar. Emma olaryň öň ýasap gelýän kerpiç sanyny olaryň üstüne ýükläň; ondan hiç zady kemeltmäň. Çünki olar ýaltadyrlar; şonuň üçin hem: “Gideliň-de, Hudaýymyza gurbanlyk hödürläliň” diýip gygyrýarlar. Goý, erkek adamlaryň üstüne has agyr iş ýüklenilsin, şonuň bilen meşgullansynlar-da, biderek sözlere üns bermesinler». Şonda halkyň gözegçileri we olaryň ýolbaşçylary çykyp, halka şeýle diýdiler: «Fyrown şeýle diýýär: “Men size saman berjek däl. Gidiň-de, nireden tapyp bilseňiz, özüňize saman tapyň; ýöne işiňizden hiç zat kemeldilmez”». Şeýlelikde halk saman ýerine samanyň sapagyny ýygnamak üçin Müsüriň ähli ýurduna dagadyldy. Gözegçiler olary gyssap: «Saman bolandaky ýaly, gündelik işleriňizi doly ýerine ýetiriň» diýdiler. Fyrownyň gözegçileri tarapyndan olaryň üstünden bellenen Ysraýyl ogullarynyň ýolbaşçylary urlup: «Näme üçin kerpiç ýasamakdaky öňküsi ýaly tabşyrygyňyzy ne düýn, ne-de şu gün ýerine ýetirmediňiz?» diýip soraga çekildiler. Şonda Ysraýyl ogullarynyň ýolbaşçylary gelip, Fyrowna perýat edip şeýle diýdiler: «Näme üçin hyzmatkärleriňe beýle çemeleşýärsiň? Hyzmatkärleriňe saman berilmeýär, emma bize: “Kerpiç ýasaň” diýýärler. Ine, hyzmatkärleriň urulýar; emma günä seniň öz halkyňdadir». Emma ol: «Siz ýaltasyňyz, ýaltasyňyz; şonuň üçin: “Gideliň-de, Rebbe gurbanlyk hödürläliň” diýýärsiňiz. Indi gidiň-de işläň; size saman berilmez, ýöne kerpiç sanyny doly tabşyrarsyňyz» diýdi. Şonda Ysraýyl ogullarynyň ýolbaşçylary: «Gündelik kerpiç sanyňyzdan hiç zat kemeldilmeli däldir» diýlip aýdylandan soň, ýagdaýlarynyň juda agyrdygyny gördüler. Çykyş 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Ýekşenbe kanunyndan öň, Müsür belalaryna çenli bolan döwürde bolşy ýaly, ýedinji günüň Sabatyny tutýanlara garşy gitdigiçe artýan gozgalaň bolar. Müsürliler hem-de Ýewreýler tarapyndan ähli kynçylyklara sebäp bolýan adam hökmünde tanalan Musa bolşy ýaly, Ahap hem Iliýany şondaý aýyplapdy.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Ahap Iliýasy göreninde, Ahap oňa: «Ysraýyly bulaşdyrýan senmi?» diýdi. Ol hem şeýle jogap berdi: «Ysraýyly men bulaşdyrmadym; eýsem, sen we ataňyň öýi bulaşdyrdyňyz; çünki siz Rebbiň buýruklaryny terk etdiňiz, sen bolsa Bagallaryň yzyna düşdüň». 1 Patyşalar 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Musanyň hekaýasy ýekşenbe kanunynyň taryhyny suratlandyrýar, Ylýasyň hekaýasy hem ýekşenbe kanunynyň taryhyny suratlandyrýar. Bilelikde bolsun ýa-da aýrylykda, Musa bilen Ylýas nyşandyrlar. Mesihiň Özgerişinde olar bilelikde ölümi görmeýän ýüz kyrk dört müňi hem-de Rebde ölýänleri wekilleşdirdiler. Musa direldildi, Ylýas bolsa hiç haçan ölmedi. Olar şeýle hem Ylham on birinji bapda halk üçin azap berijiler bolan iki pygamberdir. Musa bilen Ylýasyň nyşan hökmünde aňladýan hakykatlary köpdür, we biz muny soňrak garamagy umyt edýäris.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Ine, Men size Rebbiň beýik we gorkunç güni gelmezden öň Ilýas pygamberi ibererin; ol ata-babalaryň ýüregini çagalaryna, çagalaryň ýüregini hem ata-babalaryna öwrer, ýogsam Men gelip, ýeri nälet bilen uraryn. Malaky 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Adamzat üçin synag möhleti tamamlanmazynyň öň ýanynda, “Ylýas pygamber” atalaryň ýüregini ogullaryna, ogullaryň ýüregini hem atalaryna öwürýän aýratyn bir habar bilen peýda bolmalydyr. Pygamberleriň ählisi dünýäniň ahyry barada şaýatlyk edýärler we olaryň hemmesi biri-biri bilen ylalaşýarlar.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Pygamberleriň ruhlary pygamberlere tabyndyr. Çünki Hudaý bulaşyklygyň däl-de, parahatçylygyň gözbaşydyr; mukaddesleriň ähli ýygnaklarynda hem şeýledir. 1 Korinfliler 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Ylýasanyň habary Rebbiň beýik hem elhenç gününden öň gelýär; şonuň üçin ol Hut Ylham kitabynda «Isa Mesihiň Ylhamy» hökmünde görkezilen şol bir aýratyn habardyr. «Wagt golaýlanda» Ylýasanyň aýratyn habary Hudaýyň «gullaryna tizden-tiz bolmaly zatlary» görkezýär.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Isa Mesihiň aýan edilişi, Hudaýyň öz gullaryna tiz wagtda bolup geçmeli zatlary görkezmek üçin Oňa beren aýan edişidir; Ol muny Öz perişdesini iberip, Öz hyzmatkäri Ýahýa bildirdi. Ýahýa Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören zatlarynyň hemmesine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan bagtlydyr, ony eşidýänler we onda ýazylanlary saklaýanlar hem bagtlydyr; çünki wagt ýakyndyr. Ylham 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Malaçiniň Ylýasy nyşan hökmünde ulananda, tabşyryklary berjaý etmäge göni salgylanma hem goşýandygyna üns beriň.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

> Gulum Musa baradaky kanunymy ýatda saklaň; Men ony Horebde ähli Ysraýyl üçin düzgünler we hökümler bilen oňa buýurdym. Ine, Rebbiň beýik hem gorkunç gününiň gelmeginden öň, Men size pygamber Ylýasy ibererin; ol atalaryň ýüreklerini çagalaryna, çagalaryň ýüreklerini hem atalaryna öwrer, şeýle bolmasa, Men gelip, ýeri nälet bilen uraryn. Malaky 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Bu üç aýat Köne Ähtiň iň soňkulary bolup, olarda Köne Ähtiň ahyrky wadasy, şeýle hem on buýrugy saklamaga aýratyn üns berilýär. Ylham kitabynda ýedi “mübärek” bar, olaryň iň soňkusy bolsa on buýrugy saklaýanlara berlen mübärekdir.

> 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. Revelation 22:13, 14.

> Men Alfa we Omega, başlangyç hem soň, ilkinji hem ahyrky. Onuň tabşyryklaryny berjaý edýänler bagtlydyr; çünki olarda ýaşaýyş agajyna hak bolar we olar derwezelerdan geçip, şähere girerler. Ylham 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Köne Ähtdäki iň soňky wada bize on buýrugy «ýatda saklamagy» tabşyrýar, emma muny etmek bilen ol «ýatda sakla» diýen buýrugy öz içine alýan şol bir buýrugy aýratyn nygtaýar.

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Şenbe gününi mukaddes tutmak üçin ony ýatla. Alty gün zähmet çekip, ähli işleriňi etjeksiň; emma ýedinji gün Hudaýyň Rebbiňe degişli şenbedir; ol günde sen hiç bir iş etmeli dälsiň: ne sen, ne ogluň, ne gyzyň, ne erkek hyzmatkäriň, ne aýal hyzmatkäriň, ne mallaryň, ne-de derwezeleriň içinde bolan gelmişegiň. Çünki Reb alty günde asman bilen ýeri, deňzi we olaryň içindäkileriň hemmesini ýaratdy hem-de ýedinji gün dynç aldy; şonuň üçin Reb şenbe gününi mübärekledi we ony mukaddes etdi. Exodus 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Köne we Täze Ähtleriň ikisindäki soňky wada, Hudaýyň buýruklaryny, aýratyn hem ýedinji günüň Sabat gününi aýratyn nygtap görkezýär. Malahy “ýatlamagy” aýdýar, Ýahýa bolsa muny ýerine ýetirýänleriň bagtlydygyny bize habar berýär. Ýedinji günüň Sabat güni Hudaýyň ýaradyşyny we Onuň döredijilik gudratyny ýatladýar. Şeýle hem Sabat, ýer ýüzüniň taryhynyň soňky günlerinde jedeliň özenine öwrülýär. Ýahýa Onuň buýruklaryny ýerine ýetirýänleriň üstündäki “bagtlylygy” ýazga geçirende, ol diňe Isanyň — Alfa we Omega, başlangyç hem ahyr, birinji hem soňky — yglan eden zadyny ýazga geçirýär. Şonuň üçin Täze Ähtiň soňky wadasy Ýedinji günüň Sabat güni bilen, şeýle hem ahyry başlangyç arkaly kesgitleýän ylahy sypat bilen baglanyşyklydyr.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Başlangyçlar diýmegi aňladýan Gelip çykyş kitabynda agzalýan ilkinji hakykat Ýaradany, ýaradylyşy we Sabat gününe berilýän aýratyn ünsi görkezýär. Ähli zat bilelikde alnanda, setir üstüne setir, Köne Ähtiň başlangyjy hem-de Köne we Täze Ähtleriň ahyry Hudaýy Ýaradan hökmünde, On tabşyrygy, Sabat baradaky tabşyrygy we Isanyň başlangyç hem ahyrdygyny nygtaýar.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Malaki Köne Ähtiň iň soňky wadasynda pygamber Ylýasy nyşan hökmünde ulanýar, we ol Izebeli hem-de Ahabyň garşysyna çykan pygamberdi. Ylham kitaby Izebeli papalygyň nyşany hökmünde, on patyşany bolsa Birleşen Milletler Guramasynyň nyşany hökmünde ulanýar. Ylýasyň Ahab we Izebel bilen ýüzbe-ýüz bolmagy ýüz kyrk dört müňüň Birleşen Milletler Guramasy bilen, Amerika Birleşen Ştatlary tarapyndan güýçlendirilýän we papalyk tarapyndan ugrukdyrylýan şol güýje garşy ýüzbe-ýüz bolmagyny aňladýar. Ysraýylyň demirgazykdaky on taýpasynyň patyşasy hökmünde Ahab on taýpanyň üstünden höküm sürýän häkimiýeti aňladýardy; şeýlelikde ol papalyk (Izebel) üçin Şenbe gününi saklaýanlaryň yzarlanmagyny amala aşyrmak maksady bilen Amerika Birleşen Ştatlarynyň (Ahab) Birleşen Milletler Guramasyna (on taýpa ýa-da Ylham kitabynyň on ýedinji babyndaky on patyşa) güýç bermeginiň görnüşi bolýar. Malaki Rebbiň beýik we gorkunç gününden öň gelýän habary aňlatmak üçin Ylýasy ulananda, Ylýas häzirki zaman Riminiň (aždarha, ýyrtyjy haýwan we galp pygamber) tarapyndan yzarlanýanlary, edil özüniň üç ýarym ýyl dowamynda Izebel tarapyndan yzarlanyşy ýaly, aňladýar. Malaki 4:4-de “ýatlaň” sözüni ulanmak arkaly Şenbe gününe aýratyn üns berilmegi, Malakiniň şekillendirýän pygamberlik görnüşine ýekşenbe kanuny krizisini hem goşýar.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Köne Ähdiň başlangyjy bilen Köne Ähdiň soňuny, soňra bolsa Mukaddes Kitabyň başlangyjy bilen Mukaddes Kitabyň soňuny deňeşdirmek arkaly ýetirilýän hakykatlara garalanda, oňa entek has köp zat goşulmalydyr. Gelip çykyş kitabynda biz Ýaradyjyny, ýaradylyşy we ýaradylyşy ýatladýan Sabat gününi görýäris. Malaky kitabynda bolsa Sabat baradaky buýruk, adamzat üçin synag möhletiniň tamamlanmagyna we soňky ýedi belanyň gelmegine getirýän çökgünlik meselesi hökmünde görkezilýär; ýa-da Malakynyň aýdyşy ýaly, “Rebbiň beýik we gorkunç güni” hökmünde. Ylýas ölmek barýan dünýä üçünji perişdäniň habaryny ýetirýän Hudaýyň halkyny aňladýar.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Şu günler, İlyas bilen Çokundyryjy Ýahýanyň ruhunda we güýjünde, Hudaý tarapyndan bellenen ilçiler höküm astynda duran dünýäniň ünsüni synag möhletiniň tamamlanýan sagatlary we Patyşalaryň Patyşasy hem-de Rebleriň Rebbi hökmünde Mesih Isanyň peýda bolmagy bilen baglanyşykly tiz wagtdan bolup geçjek dabaraly wakalara gönükdirýärler.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Mukaddes Kitabyň başlangyjy, ýagny Köne Ähtiň hem başlangyjy, iki Ähtiň hem ahyry bilen şol bir wakany görkezýär, emma her bir başlangyç bilen ahyryň nygtajak we habara goşjak öz hakykaty bardyr. Gelip çykyşda üns Hudaýyň işlerine gönükdirilendir, Malakide bolsa üns geljek krizis barada duýdurýan habara jemlenendir. Ylhamyň ahyry Alfa bilen Omegany görkezýär. Täze Ähtiň ilkinji kitabynda bolsa, biz aşakdakylary okaýarys.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Isa Mesihiň, Dawudyň ogly, Ybraýymyň ogly nesil kitaby.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Ybraýym Yshagy dogurdy; Yshak hem Ýakuby dogurdy; Ýakup hem Ýahudany we onuň doganlaryny dogurdy; Ýahuda Tamaradan Peresi we Zarany dogurdy; Peres hem Esromy dogurdy; Esrom hem Aramy dogurdy; Aram hem Aminadaby dogurdy; Aminadab hem Naassony dogurdy; Naasson hem Salmony dogurdy; Salmon Rahabdan Boazy dogurdy; Boaz hem Rutdan Obedi dogurdy; Obed hem Ýesseýi dogurdy; Ýesseý hem Dawut patyşany dogurdy; Dawut patyşa hem Uriýanyň aýaly bolan zenandan Süleýmany dogurdy; Süleýman hem Rehoboamy dogurdy; Rehoboam hem Abiýany dogurdy; Abiýa hem Asany dogurdy; Asa hem Ýehoshafaty dogurdy; Ýehoshafat hem Ýoramyny dogurdy; Ýoram hem Uziýany dogurdy; Uziýa hem Ýotamy dogurdy; Ýotam hem Ahazy dogurdy; Ahaz hem Hizkiýany dogurdy; Hizkiýa hem Manaşeni dogurdy; Manaşe hem Amony dogurdy; Amon hem Ýoşiýany dogurdy; Ýoşiýa hem Bawyla sürgün edilýän wagtlarynda Ýehoniýany we onuň doganlaryny dogurdy. Olar Bawula äkidilenden soň, Ýehoniýa Salatieli dogurdy; Salatiel hem Zorobabeli dogurdy; Zorobabel hem Abiudy dogurdy; Abiud hem Eliakimi dogurdy; Eliakim hem Azory dogurdy; Azor hem Sadogy dogurdy; Sadok hem Ahimi dogurdy; Ahim hem Eliudy dogurdy; Eliud hem Eleazary dogurdy; Eleazar hem Mattany dogurdy; Mattan hem Ýakuby dogurdy; Ýakup hem Merýemiň adamsy Ýusuby dogurdy; Isa hem şol Merýemden doguldy, Ol Mesih diýlip atlandyrylýar.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Şeýlelik bilen, Ybraýymdan Dawuda çenli ähli nesiller on dört nesildir; Dawutdan Bawyla sürgün edilmäge çenli on dört nesildir; Bawylyň sürgün edilmeginden Mesihe çenli hem on dört nesildir.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Isa Mesihiň dünýä inişi şeýle boldy: onuň ejesi Merýem Ýusuba adaglanansoň, olar bir ýere gelmezlerinden öň, onuň Mukaddes Ruhdan göwreli bolandygy mälim boldy. Şonda onuň äri Ýusup, adyl adam bolany we ony il içinde masgara etmek islemän, ony gizlinlikde goýbermegi ýüregine düwdi. Emma ol bu zatlar barada oýlanyp duran mahaly, ine, Rebbiň perişdesi oňa düýşünde görnip: «Eý, Dawudyň ogly Ýusup, aýalyň Merýemi ýanyňa almakdan gorkma; çünki onda emele gelen zat Mukaddes Ruhdandyr» diýdi.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Ol bir ogul dograr, sen hem onuň adyny ISA diýip goýarsyň; çünki Ol Öz halkyny olaryň günälerinden halas eder. Bularyň hemmesi Reb tarapyndan pygamber arkaly aýdylyp, şeýle diýlen sözüň berjaý bolmagy üçin boldy: Ine, bir päk gyz göwreli bolup, bir ogul dograr, we onuň adyny Immanuil diýip atlandyrarlar; munuň terjimesi: Hudaý biziň bilendir. Şondan soň Ýusup ukudan oýananda, Rebbiň perişdesiniň özüne buýruşy ýaly edip, aýalyny ýanyna aldy; we ol ilkinji oglyny dogurýança ony tanamady; we onuň adyny ISA diýip goýdy. Matta 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Täze Ähdiň başlangyjy, Hudaýyň ýaradyjy güýjüni aýratyn nygtaýandygy sebäpli, Köne Ähdiň başlangyjy we soňy hem-de Täze Ähdiň soňy bilen ylalaşýar; çünki Mesihiň ähli zatlary alty günde ýaratmak üçin ulanan güýji, hut şol bir güýjüň özidir, Ony “Öz halkyny olaryň günälerinden halas etmek” üçin ulanýar. Parçada Işaýanyň ýazgylaryndan getirilişi ýaly, Immanuil sözi “Hudaý biziň bilen” diýmegi aňladýar. Ol Öz ilatynyň içinde ýaşaýar, Öz ilahiligini biziň ynsanlygymyz bilen birleşdirmek arkaly, we bu bolsa Onuň Merýemde beden alanda amal eden hut şol birleşmesidir.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Taňrynyň talap edýän ölçegine kämil boýun bolmakdan pes hiç zat laýyk gelip bilmez. Ol Öz talaplaryny näbelli goýmandyr. Ol adamy Özi bilen sazlaşyga getirmek üçin zerur bolmadyk hiç bir zady buýurmandyr. Biz günäkärlere Onuň häsiýet babatdaky kämil nusgasyny görkezmeli we diňe Onuň merhemeti arkaly ýetilip bilinýän bu nusga Mesih arkaly olary oňa ýetirmelidiris.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Halasgär adamzadyň kemçiliklerini Öz üstüne aldy we günäsiz durmuş sürdi, şonuň üçin adamlar ynsan tebigatynyň ejizligi sebäpli ýeňip geçip bilmejekdiklerinden gorkmasynlar. Mesih bizi ‘ylahy tebigatyň gatnaşyjylary’ etmek üçin geldi, we Onuň durmuşy şuny yglan edýär: ylahylyk bilen birleşen ynsanlyk günä etmeýär.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Täze Ähdiň başlangyjy Isanyň öz üstüne biziň ynsan tebigatymyzy nirede, haçan we näme üçin alandygyny görkezýär. Ol muny ynsan güýjüniň Hudaý güýji bilen birleşende günä etmeýändigini görkezmek üçin etdi. Günä — kanuny bozmakdyr; Malakiýa bolsa bize ony “ýatda saklamagy” aýdýar. Ýahýa bize kanuny berjaý edýänleriň, şonuň üçin hem günä etmeýänleriň, asmanyň derwezelerinden girip bilýändigini habar berýär. Matta günäkär adamyň, edil Mesih ýeňşi ýaly, günäni ýeňip bilýändigini görkezýär. Mesih içimizde bolanda (“şöhratyň umydy”), älemi ýaradan döredijilik güýji içimizde bolýar. Bu mümkinçilik Mesihiň ynsan maşgalasyna girmegi saýlap almagy we ebedýetiň galan bütin dowamynda diňe Hudaýyň Oglunyň däl-de, eýsem ynsan Oglunyň hem bolmagy arkaly üpjün edildi.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Ynsanzat synag möhletiniň tamamlanmagyna az wagt galanda, Ylham kitabyndan Hudaýyň halkyna hakykatyň aýratyn habary açylýar. Şol aýratyn habar hem Rebbiň “gorkuly güni” gelmezinden biraz öň yglan edilýän Malakiniň “Ylýas habarydyr”.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Iki Ähtnamanyň ikisiniň hem başynda we Täze Ähtnamanyň ahyrynda Hudaýyň anyk häsiýetleri görkezilýär. Ýaradylşyň başynda Ol Ýaradyjydyr, Ylhamyň ahyrynda bolsa Alfa we Omegadoyr. Täze Ähtnamanyň başynda Ol Ynsan Ogly bolýar. Köne Ähtnamanyň ahyrynda bolsa, biz pygamber Ylýasyň wagyz etjek habaryny amala aşyrmak üçin ulanan ýörelgesini tapýarys: atalaryň ýüreklerini çagalaryna, çagalaryňkyny hem atalaryna öwürmek.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Ylýas öz duýduryş habaryny beýan etmek üçin ulanýan pygamberlik ýörelgesi, Ylhamda Ýuhanna buýrulan zadyň hut özüdür. Ylýas “atalaryň ýüregini çagalara, çagalaryň ýüregini hem atalaryna dönderer”; Ýuhanna bolsa şol wagtky bolan zatlary ýazmaklyga buýruldy, we muny etmek bilen bir wagtda geljekde boljak zatlary-da ýazýan bolardy. Ýuhanna alfa bilen omeganyň pygamberlik Sözüniň içinde nähili işleýändigini görkezmek üçin ulanyldy, Ylýas hem öz habaryny şol bir ýörelgä esaslandyrar. Biz Mukaddes Kitabyň başlangyjyny onuň soňy bilen deňeşdirenimizde, Könäni Täze bilen deňeşdirýäris. Ata öz çagasynyň başlangyjydyr, çaga bolsa atanyň soňudyr. Ýüz kyrk dört müň Ybraýymyň çagalarynyň iň soňky neslidir, we Hudaýyň Ybraýym bilen äht baglaşan taryhy, Hudaýyň şol ähti ýüz kyrk dört müň bilen täzelän taryhyny nyşanlaýar.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Şonuň üçin wada iman arkaly bolýar, ol merhemet boýunça bolsun diýip; şeýlelik bilen wada ähli nesle pugta bolsun diýip; diňe kanun esasynda bolanlara däl, eýsem Ybraýymyň imanyndan bolanlara-da; çünki ol hemmämiziň atamyzdyr. Rimliler 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Ylýasyň habary alfa we omega ýörelgesini aňladýar, çünki atalar alfa, çagalar bolsa omega bolýar. Ylýasyň habary atalaryň ýüreklerini çagalara öwürerdi. Mesih Çokundyryjy Ýahýany Ylýas hökmünde kesgitledi, Ellen Waýt bolsa Uilýam Milleri hem Ylýas, hem-de Çokundyryjy Ýahýa hökmünde kesgitledi. Bu wekili erkekleriň hemmesiniň habary atalaryň ýüreklerini çagalara, hem-de tersine, çagalaryň ýüreklerini atalara öwürmek hökmünde görkezildi. Şol iş habaryň adamlaryň ýüreklerini olaryň asmandaky Atasyna öwürmekdäki täsirini aňladýar, emma onuň manysy mundan-da giňdir, çünki bu işiň nyşanydyr. Mukaddes Kitabyň pygamberliklerinde nyşanlaryň birden köp manysy bolýar we olar kontekste görä kesgitlenmelidir.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Ýahýa çokundyryjyny beýik eden näme boldy? Ol ýahudy milletiniň mugallymlary tarapyndan hödürlenen däp-dessurlaryň köpçüligine aklyny ýapdy-da, ýokardan gelýän hikmete ony açdy. Onuň dogulmazyndan öň Mukaddes Ruh Ýahýa barada şeýle şaýatlyk etdi: ‘Ol Rebbiň huzurynda beýik bolar, şerap-da, güýçli içgi-de içmez; enesiniň göwresindekä hem Mukaddes Ruhdan dolar…. Ysraýyl ogullarynyň köpüsini olaryň Hudaýy Rebbe tarap öwürer. Atalaryň ýüreklerini çagalara, boýun egmeýänleri bolsa adyllaryň hikmetine öwürmek üçin, Reb üçin taýýarlanan bir halky taýýar etmek maksady bilen, Olýa ýaly ruhda we gudratda Onuň öňünden gider.’ Luka 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Habar şeýle düzülendir welin, diňlemegi saýlanlar ýüreklerini Asman Atasyna öwürsinler; emma duýduryş habaryny beýan etmek üçin ulanyljak esasy pygamberlik ýörelgesi Mesihiň Alfa we Omega, ilkinji hem ahyrky, başlangyç hem soňy bolmagydyr. Ylýas habary Hudaýyň pygamberlik Sözüniň Isanyň Mesih Hudaýyň Sözi bolandygy nukdaýnazaryndan beýan edilmegine esaslanýar, we Mukaddes Kitaba ýolbaşçylyk edýän düzgünler hem Onuň häsiýetiniň sypatlarydyr.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Hudaýyň kanuny Hudaýyň Özi ýaly mukaddesdir. Ol Onuň erkiniň aýan edilmesidir, Onuň häsiýetiniň beýanydyr, ylahy söýginiň we paýhasyň beýanydyr. Ýaradylyşyň sazlaşygy ähli barlyklaryň, janly we jansyz zatlaryň ählisiniň, Ýaradanyň kanunyna kämil laýyk gelmegine baglydyr. Hudaý diňe janly-jandarlaryň däl, eýsem tebigatyň ähli hereketleriniň hem dolandyrylyşy üçin kanunlary berkarar etdi. Hemme zat bozulyp bilinmejek berk kanunlaryň astyndadyr. Emma tebigatda bar bolan zatlaryň ählisi tebigy kanunlar tarapyndan dolandyrylýan bolsa-da, ýer ýüzünde ýaşaýanlaryň arasynda diňe adam ahlak kanunyna boýun egýändir. Ýaradylyşyň täji bolan adama Hudaý Öz talaplaryna düşünmek, Öz kanunynyň adalatyny we haýyrlylygyny aňlamak, hem-de onuň adam üstündäki mukaddes talaplaryna göz ýetirmek güýjüni berdi; we adamdan sarsmaz boýun bolmak talap edilýär.” Ata-babalar we pygamberler, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Hemmesi (we bu Mukaddes Kitaby hem öz içine alýar, çünki Mukaddes Kitap bir zatdyr, eger ol bir zat bolsa, onda hemme zadyň bir bölegidir) üýtgewsiz kanunlaryň astyndadyr. Mukaddes Kitabyň dogry düşündirilişini dolandyrýan üýtgewsiz kanunlary ýa-da kadalary bardyr. Şol kadalaryň biri-de Mukaddes Kitabyň bir zadyň soňuny onuň başlangyjy bilen bir hasapda görkezýändigidir. Isa Hudaýyň Sözüdir, Ol ilkinji hem soňkudyr, bu bolsa “üýtgewsiz kanun” hem-de Onuň häsiýetiniň bir aýratynlygydyr.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Biz Ylýasyň şu tanyşdyrylyşyny Köne we Täze Ähtleriň ikisiniň hem başlangyjy bilen ahyrynyň özara ylalaşýandygyny görkezmek üçin ulandyk. Injiliň ahyry, ýagny Ylham kitabynyň hem ahyry, Ylhamyň başlangyjy bilen-de ylalaşýar. Şol bir hakykatlara şaýatlyk edýän bäş şaýat bar; olaryň binýady bolsa Hudaýyň häsiýetiniň bir sypaty bolan şu ýörelgedir: Hudaýyň Sözi bir zadyň ahyryny hemişe şol zadyň başlangyjy arkaly görkezýär. Bu hakykat Isa Mesihiň Alfa we Omega diýilmeginiň manysynyň bir bölegidir.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> Patmos adasynda bolan resul Ýahýa, ybadathananyň tejribesine degişli çuňňur we tolgunyşykly ähmiýetli sahnalaryň açylmagyny gördi. Oňa Hudaýyň halkynyň öňlerinde duran howplar we göreşler barada düşünjeli bolmagy üçin örän gyzykly hem-de juda möhüm meseleler şekiller we nyşanlar arkaly görkezildi. Mesihi dünýäniň taryhy, hatda zamananyň ahyryna çenli, Ýahýa aýan edildi. Ol Hudaýyň halkynyň ýagdaýyny, howplaryny, göreşlerini we ahyrky halas bolşuny örän aýdyňlyk bilen gördi. Ol ýer ýüzüniň hasylyny bişirip ýetişdirmeli jemleýji habary ýazga geçirýär; bu hasyl ýa asman ambarlary üçin bogdaklar hökmünde, ýa-da soňky günüň ody üçin daňylgy ot toplumlary hökmünde ýetişer.

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> Ylhamda Ýahýa, Hudaýyň halkynyň hakykat ugrunda çekmeli synaglaryny gördi. Ol olaryň Hudaýyň buýruklaryna boýun bolmakda egsilmez berk duruşlaryny, özlerini boýun egmezlige mejbur etmäge ymtylan sütemkär güýçleriň öňünde gördi; we olaryň ahyrsoňy haýwan bilen onuň keşbiniň üstünden gazanan ýeňşini gördi.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> Uly gyzyl aždarha, barsa meňzeş janawar we guzujyga meňzeş şahlary bolan janawaryň nyşanlary astynda, aýratyn-da Hudaýyň kanunyny depgiläp, Onuň halkyny yzarlajak ýer ýüzüniň hökümetleri Ýuhanna görkezildi. Bu uruş zamanyň ahyryna çenli dowam etdirilýär. Mukaddes zenan we onuň çagalary bilen nyşanlanan Hudaýyň halky örän azlykda hökmünde görkezildi. Ahyrky günlerde diňe bir galyndy bardy. Ýuhanna olar hakda şeýle diýýär: olar «Hudaýyň buýruklaryny berjaý edýänler we Isa Mesihiň şaýatlygyna eýe bolanlardyr».

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Butparazlygyň üsti bilen, soňra bolsa Papalyk arkaly, Şeýtan Hudaýyň wepaly şaýatlaryny ýer ýüzünden öçürip taşlamak maksady bilen köp asyrlaryň dowamynda öz güýjüni sarp etdi. Butparazlar bilen papistler şol bir aždaha ruhy tarapyndan herekete getirilýärdi. Olar diňe şonda tapawutlanýardylar: Papalyk, Hudaýa hyzmat edýän ýaly görünmek bilen, has howply hem rehimsiz duşmandy. Rimçilik arkaly Şeýtan dünýäni ýesir etdi. Hudaýyň diýlip ykrar edilýän ybadathanasy bu aldawa goşulyp gitdi, we müň ýyldan gowrak wagtlap Hudaýyň halky aždahanyň gazabynyň astynda ejir çekdi. Papalyk bolsa, öz güýjünden mahrum edilip, yzarlamany dowam etdirmegi bes etmäge mejbur bolanda, Ýahýa aždahanyň sesini gaýtalap, şol bir rehimsiz hem Hudaýa dil ýetiriji işi dowam etdirmek üçin ýokary galýan täze bir güýji gördi. Hudaýyň ybadathanasyna we kanunyna garşy söweş alyp barmaly bolan iň soňky bu güýç, guzujaga meňzeş şahlary bolan bir haýwan arkaly alamatlandyryldy. Ondan öň gelen haýwanlar deňizden çykypdy, emma bu bolsa ýerden çykdy; bu bolsa alamatlandyrylýan milletiň parahatçylykly ýokary galşyny aňladýar. “Guzujak ýaly iki şah” Birleşen Ştatlaryň hökümetiniň häsiýetini, onuň iki düýpli ýörelgesinde — respublikançylykda we protestantçylykda — beýan edilişi ýaly, örän gowy görkezýär. Bu ýörelgeler biziň millet hökmünde güýjümiziň we gülläp ösüşimiziň syrydyr. Amerikanyň kenarlarynda ilkinji bolup pena tapanlar, papalygyň tekepbir talaplaryndan we patyşalyk dolandyryşynyň zulumyndan azat bir ýurda ýetendiklerine begenýärdiler. Olar raýat we dini azatlygyň giň binýady üstünde bir hökümet gurmagy ýüreklerine düwdüler.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> Ýöne pygamberlik galamynyň berk çyzgysy bu parahat sahnada bir üýtgeşmäniň ýüze çykýandygyny äşgär edýär. Guzujaga meňzeş şahly ýyrtyjy aždahanyň sesi bilen gepleýär we «öňündäki birinji ýyrtyjynyň ähli häkimiýetini ulanýar». Pygamberlik onuň ýer ýüzünde ýaşaýanlara ýyrtyja bir şekil ýasamagy aýtjakdygyny, şeýle hem «hemmesine — kiçä hem uluga, baý hem garyba, erkin hem gula — sag ellerine ýa-da maňlaýlaryna bir belgi kabul etdirýändigini; we hiç kimiň, şol belgisi ýa-da ýyrtyjynyň ady, ýa-da onuň adynyň sany bolmasa, satyn alyp-da, satyp-da bilmejekdigini» yglan edýär. Şeýlelik bilen Protestantizm Papalygyň yzlary bilen gidýär.

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> Ine, hut şu wagtda üçünji perişde asmanyň ortasynda uçup barýan görnüşde görünýär we şeýle jar edýär: «Kim haýwana we onuň keşbine sežde edip, onuň nyşanyny maňlaýynda ýa-da elinde kabul etse, şol hem Hudaýyň gaharynyň şerabyndan içer; ol Onuň gazap jamyna garyşdyrylman guýlandyr». «Ine, Hudaýyň tabşyryklaryny berjaý edýänler we Isanyň imanyny saklaýanlar şulardyr». Dünýä bilen aýdyň garşylyk içinde Hudaýa bolan wepasyna durnuksyzlyk getirmejek kiçijik bir topar dur. Bular Işaýanyň Hudaýyň kanunynda emele gelen böwedi bejerýänler, gadymy harabalyklary täzeden gurýanlar, köp nesilleriň binýadyny galdyrýanlar diýip söz açýan şol adamlarydyr.

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> «Adamzat ogullaryna ýüzlenilen iň dabaraly duýduryş we iň elhenç haýbat üçünji perişdäniň habarynda beýan edilendir. Rehimsiz, ýagny merhemete garyşdyrylmazdan, Hudaýyň gazabyny üstüne çekýän günä iň agyr häsiýetli günä bolmalydyr. Dünýä bu günäniň tebigaty babatda garaňkylykda galdyryljakmy? — Elbetde, ýok. Hudaý Öz ýaradanlary bilen beýle çemeleşmeýär. Onuň gazaby nadanlykda edilen günäleriň üstüne hiç wagt inderilmeýär. Onuň hökmleri ýere getirilmezinden öň, bu günä barada ýagtylyk dünýä hödürlenmelidir, şonuň üçin adam bu hökümleriň näme sebäpden inderiljekdigini bilsin we olardan gaçyp gutulmaga mümkinçilik tapsyn.»

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Bu duýduryşy öz içine alýan habar, Ynsan Oglunyň zähir edilmeginden öň yglan ediljek iň soňky habardyr. Onuň Özi tarapyndan berlen alamatlar, gelşiniň örän golaýdygyny yglan edýär. Üçünji perişdäniň habary eýýäm tas kyrk ýyl bäri ýaňlanyp gelýär. Uly dawalaryň çözüji meselesinde iki tarap ýüze çykarylýar: ‘haýwana we onuň keşbine sežde edýänler’ hem-de onuň nyşanyny kabul edýänler, we ‘diri Hudaýyň möhürini’ kabul edýänler, maňlaýlarynda Atasynyň ady ýazylanlar. Bu görünýän bir nyşan däldir. Öz janynyň halasyna gyzyklanýanlaryň hemmesiniň çynlakaý we dabaraly ýagdaýda: Hudaýyň möhüri näme? we haýwanyň nyşany näme? Ony kabul etmekden nädip gaça durup bileris? diýip sorag etmeginiň wagty geldi.”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Hudaýyň möhüri, Onuň häkimiýetiniň nyşany ýa-da alamaty, dördünji tabşyrykda duş gelýär. Bu, On tabşyrygyň içinde diňe ýeke-täk buýruk bolup, Hudaýy asman bilen ýeriň Ýaradyjysy hökmünde görkezýär we hakyky Hudaýy ähli galp hudaýlardan aç-açan tapawutlandyrýar. Mukaddes Ýazgylaryň bütin dowamynda Hudaýyň ýaradyjy güýji hakykaty Onuň ähli butparaz halklaryň hudaýlaryndan ýokarda durýandygynyň subuty hökmünde getirilýär.

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> Dördünji tabşyryk tarapyndan buýrulan Sabat ýaradylş işini ýatlamak üçin goýuldy; şeýlelik bilen adamlaryň aňy hemişe hakyky we diri Hudaýa gönükdiriler. Eger Sabat hemişe saklanan bolsa, hiç wagt ne butparaz, ne ateist, ne-de imansyz bolardy. Hudaýyň mukaddes gününi mukaddeslik bilen berjaý etmek adamlaryň aňyny olaryň Ýaradanyna gönükdirerdi. Tebigatyň zatlary Ony olaryň ýadyna salardy we Olar Onuň gudratyna hem-de söýgüsine şaýatlyk ederdi. Dördünji tabşyrygyň Sabaty diri Hudaýyň möhüridir. Ol Hudaýa Ýaradyjy hökmünde yşarat edýär we Onuň ýaradan mahluklarynyň üstündäki kanuny ygtyýarlygynyň alamatydyr.

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> Onda hakyky Sabadyň ýerine dünýäniň kabul eden galp sabady däl bolsa, onda haýwanyň nyşany näme?

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> Papalygyň özüni «Hudaý» diýlip atlandyrylýan ýa-da ybadat edilýän ähli zatdan beýgeltmelidigi baradaky pygamberlik jarnamasy, Sabat gününi hepdäniň ýedinji gününden birinji gününe üýtgetmek arkaly aýdyň ýerine ýetirilendir. Nirede papalyk Sabatyna Hudaýyň Sabatyndan ileri tutulyp hormat goýulsa, şol ýerde günä adamy asman bilen ýeriň Ýaradanyndan ýokary galdyrylýar.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> Mesihiň Sabady üýtgedendigini öňe sürýänler Onuň Öz sözlerine gönüden-göni garşy çykýarlar. Ol Dag üstündäki wagzynda şeýle yglan etdi: «Meniň kanuny ýa-da pygamberleri ýatyrmaga geldim öýdmäň; Men ýatyrmaga däl-de, berjaý etmäge geldim. Çünki size hakykatdan aýdýaryn: asman bilen ýer ýok bolýança, ähli zat ýerine ýetýänçä, kanundan bir ýodam ýa-da bir çyzygam asla aýrylmaz. Şonuň üçin bu iň kiçi buýruklaryň birini bozan we adamlara hem şeýdip öwredýän adam asman Patyşalygynda iň kiçi diýlip atlandyrylar; emma olary ýerine ýetirýän we öwredýän adam asman Patyşalygynda beýik diýlip atlandyrylar.»

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> Rim katolikleri Sabat gününiň üýtgedilmeginiň öz buthanalary tarapyndan edilendigini boýun alýarlar we hut şu üýtgeşmäni şol buthananyň iň ýokary häkimiýetiniň subuty hökmünde görkezýärler. Olar hepdäniň birinji gününi Sabat hökmünde berjaý etmek bilen protestantlaryň ylahy zatlar babatda kanun çykarmaga onuň ygtyýaryny ykrar edýändiklerini aýdýarlar. Rim buthanasy öz ýalňyşmazlyk baradaky talabyndan ýüz öwürmedi, we dünýä hem-de protestant buthanalary onuň döreden galp sabatyny kabul edenlerinde, aslynda onuň bu talabyny ykrar edýärler. Olar bu üýtgeşmäni goramak üçin resullaryň we atalaryň ygtyýaryna salgylanyp bilerler, emma olaryň pikir ýöretmesindäki ýalňyşlyk aňsatlyk bilen görlüp bilner. Papist protestantlaryň özlerini aldap, bu işdäki hakykatlara bilkastlaýyn göz ýumýandyklaryny görer ýaly ýitidir. Ýekşenbe instituty goldaw gazandygça, ol şatlanýar, çünki munuň ahyrsoňy bütin protestant dünýäsini Rimiň baýdagynyň astyna getirjekdigine ynamlydyr.” Signs of the Times, November 1, 1899.

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