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# The Revelation of Jesus Christ - Number Four

Isa Mesihiň Ylhamy — Dörtünji San

Isaiah Forty

Işaýa kyrkynjy bap

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Isanyň Mesihiniň Ylhamynyň açylýan habary, “hakykat” diýip terjime edilýän ýewreý sözüniň kesgitlenmegini hem öz içine alýar; ol, beýleki zatlar bilen bir hatarda, Mesihiň häsiýetini Alfa we Omega hökmünde aňladýar. Bir zadyň başlangyjynyň şol zadyň ahyryny aňlatmagy tutuş Mukaddes Kitabyň içinden eriş-argaç bolup geçýär, we Mesihiň häsiýeti Mukaddes Kitapda aýan edilýär, çünki Ol Sözdür. Alfa we Omega Mesihiň häsiýetiniň, Onuň Özüniň hem Özüniň Hudaýdygynyň subuty hökmünde kesgitleýän bölegidir.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Işaýa kitabynyň kyrkynjy baby, Işaýanyň kitabynyň altmyş altynjy babyna çenli dowam edýän pygamberlik beýanatynyň başlangyjyny belleýär. Ol iberilen Teselli berijini tanatmak bilen başlanýar; Mesih özünden aýrylyşy sebäpli şägirtlerini teselli bermek üçin ony wada berýär, emma Teselli berijiniň gelişi, ähli pygamberliklerde bolşy ýaly, öz kämil ýerine ýetmesini soňky günlerde tapýar. Işaýanyň we Isanyň Teselli berijiniň gelşini kesgitlemegi, 2020-nji ýylyň 18-nji iýulynda bolup geçen ýüz kyrk dört müňleriň hereketiniň lapykeçligine yşarat edýär.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Şeýle-de bolsa, size hakykaty aýdýaryn; Meniň gitmegim siziň üçin peýdalydyr; çünki Men gitmesem, Teselli Beriji size gelmez; emma Men gitsem, Ony size ibererin. Ol gelende, dünýäni günä, dogrulyk we höküm barada ýazgarar. Ýahýa 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

“Günä, dogrulyk we höküm” diýen sözler Teselli Berijiniň dünýäni “paş etmek” üçin ulanjak zatlarydyr. “Paş etmek” diýip terjime edilen söz, ynandyrmak manysyny hem öz içine alýar. “Günä, dogrulyk we höküm” diýen üç ädim, “hakykat” diýip terjime edilýän ýewreý sözüni aňladýar. Ol söz ýewreý elipbiýiniň birinji, on üçünji we soňky harplaryndan emele getirilipdir, hem-de şol söz ähli zatlaryň Ýaradyjysynyň birinji we soňky, Alfa we Omega bolandygyny aňladýar. Teselli Beriji umytsyzlyga düşen ýüz kyrk dört müňüň ýanyna gelende, olary, soňra bolsa dünýäni, Hudaýyň Alfa we Omega bolandygyna ynandyrar.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Hudaýyňyz şeýle diýýär: «Halkymy teselli ediň, teselli ediň. Iýerusalime ýürekden gepleň we oňa jar ediň: onuň göreşi tamam boldy, onuň günäsi bagyşlandy; çünki ol ähli günäleri üçin Rebbiň elinden iki esse jeza aldy». Çölde gygyrýanyň sesi: «Reb üçin ýoly taýýarlaň, çöl ýerde Hudaýymyz üçin şa ýoly göni ediň. Her jülge beýgeldiler, her dag we depä alçaldylar; egrilikler göneldiler, büdür-südür ýerler tekizlener. Rebbiň şöhraty aýan bolar, ähli beden ony bilelikde görer; çünki muny Rebbiň agzy aýdandyr». Işaýa 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Bu parça, Malahiniň ähtiň habarchysyna ýol taýýarlaýan habarçy hökmünde kesgitlän kişisi tarapyndan öňden nyşanlanan, Ýahýa Çomundyryjy tarapyndan nyşanlanan, ol hem Ylýas tarapyndan nyşanlanan William Miller tarapyndan öňden nyşanlanan soňky Ylýas habarchysynyň işini görkezýär. Soňky Ylýas hereketinde, Reb gijä galma döwründe lapykeçlige düşen we Rebbe garaşýanlary berkitlemek üçin Teselliberijini iberende, “Rebbiň şöhraty aýan bolar, ony ähli beden bilelikde görer.” Rebbiň “şöhraty” Onuň häsiýetidir, we Isa Mesihiň Ylhamy Onuň häsiýetiniň Alfa we Omega hökmünde görkezilen unsurynyň möhüriniň açylmagydyr. Ilkinji bäş aýatyň girişinden soň, “çölde gygyryp duran sesi” Hudaýdan: “Men näme gygyraýyn?” diýip soraýar.

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Ses aýtdy: «Gygyryp yglan». Ol diýdi: «Näme diýip yglan edeýin?» Bütin ten otdur, onuň ähli gözelligi meýdan gülüne meňzeşdir: ot gurar, gül solar; çünki Rebbiň demi onuň üstüne öwser: hakykatdan-da, halk otdur. Ot gurar, gül solar; emma Hudaýymyzyň sözi ebedilik durar. Işaýa 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Isanyň häsiýetiniň Alfa we Omega hökmünde şekillendirilen habary Yslamyň nyşanlylygy içinde ýerleşdirilýär. Hezekiýel otuz ýedide öli süňkleriň jülgesi ilki bir ýere jemlenýär, soňra bolsa dört şemalyň pygamberlik habary arkaly ýaşaýyş berilýär.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Perişdeler dört ýeli tutup saklaýarlar; bu dört ýel, yzyny bozup çykmaga we bütin ýeriň ýüzüne ok ýaly çozmaga çalyşýan gaharly at hökmünde şekillendirilýär; onuň geçen ýolunda weýrançylyk bilen ölüm bar.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Biz ebedi dünýäniň edil bosagasynda uklap ýatmalymy? Biz sust, sowuk we öli bolmalymy? Eý, ybadathanalarymyzda Öz halkyna üflenip berlen Hudaýyň Ruhy we demi bolsady, olar aýaklarynyň üstünde durup, ýaşardylar. Biz ýoluň dar, derwezäniň hem gysykdygyny görmelidiris. Emma biz şol gysyk derwezeden geçip baranymyzda, onuň giňligi çäksizdir.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Mukaddes Kitabyň pygamberlik sözündäki gaharly at — Yslamdyr. Gaharly atyň weýrançylyk işini amala aşyrmagyna ýol berilmeýär; bu ýagdaý Ylham kitabynyň ýedinji babynda dört perişdäniň dört şemaly saklap durmagy arkaly görkezilýär. Olar ýüz kyrk dört müň möhürlenýänçä saklanyp durulýar.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Şulardan soň men ýeriň dört burçunda duran dört perişdäni gördüm; olar ýere-de, deňze-de, hiç bir agaja-da ýel öwüsmesin diýip, ýeriň dört ýelini tutup durdular. Soňra men gündogardan ýokary galýan başga bir perişdäni gördüm; onuň elinde diri Hudaýyň möhüri bardy. O ýer bilen deňze zyýan ýetirmäge ygtyýar berlen dört perişdä güýçli ses bilen gygyryp, şeýle diýdi: «Hudaýymyzyň hyzmatkärleriniň maňlaýlaryna möhür basýançak, ýere-de, deňze-de, agaçlara-da zyýan ýetirmäň». Ylham 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Dört ýeliň saklanyp durulmagy, Hudaýyň halkynyň möhürlenişi tamamlanýança, Yslamyň saklanyp durulmagyny aňladýar. Yslam Ylhamda ýedi surnaýyň iň soňky üçüsi hökmünde, şeýle hem üç bela hökmünde görkezilýär.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Soň men gördüm we eşitdim: asmanynyň ortasyndan uçup barýan bir perişde beýik ses bilen şeýle diýýärdi: “Wah, wah, wah, ýeriň ýüzünde ýaşaýanlaryň başyna gelsin, heniz surnaý çalmaly bolan beýleki üç perişdäniň surnaý sesleri sebäpli!” Ylham 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Üç bela surna tanadylandan soň, Ýahýa dokuzynjy bapda Yslamyň häsiýetlerini görkezýär. Dokuzynjy babyň dördünji aýatynda Yslama bir buýruk berilýär; bu buýruk Muhammetden soňky ilkinji ýolbaşçy bolan Abubekriň taryhynda ýerine ýetirilipdir.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Olara ýeriň otuna, hiç bir ýaşyl zada, hiç bir agaja zyýan ýetirmezlik buýruldy; diňe maňlaýlarynda Hudaýyň möhri bolmadyk adamlara zyýan ýetirsinler. Ylham 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriýa Smit dördünji aýat bilen Abubekriň arasyndaky gatnaşygy kesgitledi.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Muhammetiň ölüminden soň, onuň ýerine hijri 632-nji ýylda Abu Bekr ýolbaşçy boldy; ol öz häkimiýetini we dolandyryşyny berk berkarar eden dessine, Arap taýpalaryna aýlaw hat iberdi. Aşakdakylar şol hatdan alnan parçadyr:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Rebbiň söweşlerini alyp baranyňyzda, yzyňyza öwrülmän, ärler ýaly mertlik bilen göreşiň; emma ýeňşiňiz aýallaryň we çagalaryň gany bilen hapalanmasyn. Hiç bir hurma agajyny ýok etmäň, ekin meýdanlaryny-da ýakmaň. Miwe berýän agaçlary kesmäň, mallara-da zelel ýetirmäň, diňe iýmek üçin öldürýänleriňizden başga. Haçan-da bir äht ýa-da şert baglaşsaňyz, oňa wepaly boluň we sözüňiziň üstünde duruň. Ýoluňyzda monastyrlarda üzňelikde ýaşaýan we şol ýol bilen Hudaýa gulluk etmegi maksat edinýän käbir dindar adamlara duşarsyňyz; olary öz gününe goýuň, ne olary öldüriň, ne-de olaryň monastyrlaryny ýykyp-ýumurň. Şeýle hem şeýtanyň sinagogasyna degişli, depeleri syrly başga bir topar adama-da duşarsyňyz; olaryň kellelerini hökman ýaryp geçiň we olar ýa Muhammed dinini kabul edýänçäler, ýa-da salgyt töleýänçäler olara hiç hili aman bermäň.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith mundan beýläk, Abubekriň Ruma garşy söweş alyp barmak üçin iberen yslam söweşijileri tarapyndan tapawutlandyrylmalydygy görkezilen adamlaryň iki toparyny kesgitlemäge dowam edýär. Olaryň bir toparyny, ýekşenbe güni ybadat edýän katolik monahlary diýip kesgitleýär; beýleki topar bolsa ýedinji gün ybadat edýänlerdi. Yslam diňe güne çokunýanlara hüjüm etmelidi. Biziň göz öňünde tutýan zatlarymyz üçin has möhüm bolan zat şudur: adamlaryň, ýekşenbe güni saklaýan bolsunlar ýa-da Sabat gününi saklaýan bolsunlar, nyşanlaýyn görnüşde ot, ýaşyl zatlar we agaçlar hökmünde görkezilýändigidir. Ýedinji bapdaky dört ýel Sabat gününi saklaýanlara möhür basylýança otuň üstüne öwüsmekden saklanypdy.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Ýüz kyrk dört müňlükleriň hereketiniň habarchysy Hudaýdan: «Men näme gygyrmaly?» diýip soraýar. Oňa onuň habarynyň Hudaýyň Sözüniň ebedilik berk durýandygy bolmalydygy, hem-de şol habaryň otuň üstüne öwüsýän ýeliň çäginde ýerleşdirilmelidigi aýdyldy. Yslamyň şowsuz çykan çaklamasy sebäpli lapykeç bolan, soňra bolsa on gyzyň tymsalynyň gijä galma wagtynda durandyklaryny ykrar eden ýüz kyrk dört müňlige Teselli Beriji iberilende, şonda olar Teselli Beriji tarapyndan özleriniň hödürlemeli habarynyň Mukaddes Kitap pygamberliginde Yslamyň ornunyň habarydygy barada habarly edilýärler. Gijä galma wagtynyň taryhynda Teselli Berijiniň gelmegi olaryň aýak üstünde durmagyna sebäp bolýar.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Soňra Ol maňa şeýle diýdi: «Eý, ynsan ogly, aýagyň üstünde dur, Men saňa geplejek». Ol meniň bilen gepleýän mahaly, Ruh içime girdi we meni aýaklarymyň üstünde dik goýdy; şeýlelikde, meniň bilen gepleýäni eşitdim. Ezekiel 2:1, 2.

They stand when they are resurrected.

Olar direlenlerinde aýak üstünde durýarlar.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Halklardan, uruglardan, dillerden we milletlerden bolanlar olaryň jesetlerine üç gün ýarym serederler we olaryň jesetleriniň mazarlara goýulmagyna ýol bermezler. Ýer ýüzünde ýaşaýanlar bolsa olaryň üstünden şatlanarlar, begenişerler we biri-birine sowgat ibererler; çünki bu iki pygamber ýer ýüzünde ýaşaýanlara azap beripdi. Üç gün ýarymdan soňra bolsa, Hudaýdan gelen ýaşaýyş Ruhy olaryň içine girdi, olar aýak üstünde durdular; muny görenleriň üstüne uly gorky indi. Ylham 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Dik durmagyň iki ädimi, soňra bolsa tug hökmünde ýokary galdyrylmak hem Hezekiel tarapyndan otuz ýedinji bapda beýan edilýär. Hezekieliň birinji ädimi, lapykeçlik jülgesinde ýerleşýän öli gurak süňkleriň beden agzalaryny bir ýere jemleýär. Hezekieliň ikinji ädimi bolsa, dört şemalyň habarydyr; ol möhürleme habarydyr, ýagny Yslam habarydyr.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Ol maňa şeýle diýdi: Ynsan ogly, bu süňkler janlanyp bilerlermi? Men bolsa jogap berdim: Eý Reb Hudaý, muny diňe Sen bilýärsiň. Soňra Ol maňa ýene diýdi: Bu süňklere pygamberlik et-de, olara aýt: Eý gurak süňkler, Rebbiň sözüni diňläň. Bu süňklere Reb Hudaý şeýle diýýär: Ine, Men siziň içine dem girizerin, we siz janlanarsyňyz. Men siziň üstüňize siňir goýaryn, siziň üstüňize et ösdürerin, sizi deri bilen örtärin, we siziň içine dem goýaryn, siz hem janlanarsyňyz; şonda Meniň Rebdigimi bilersiňiz. Şeýlelikde, men özüme buýurylyşy ýaly pygamberlik etdim; pygamberlik edip durkam, bir ses çykdy, ine, bir sarsgyn boldy, we süňkler biri-birine, her süňk öz süňgüne goşuldy. Men seredip durkam, ine, olaryň üstünde siňir peýda boldy, et ösdi, we ýokarsyndan deri olary örtdi; emma olaryň içinde dem ýokdy. Şonda Ol maňa diýdi: Ýele pygamberlik et, pygamberlik et, eý ynsan ogly, we ýele aýt: Reb Hudaý şeýle diýýär; Eý dem, dört ýelden gel-de, bu öldürilenleriň üstüne üfle, goý, janlansynlar. Şeýlelikde, men maňa buýruşy ýaly pygamberlik etdim, we dem olaryň içine girdi, olar hem janlandylar, we aýaklarynyň üstünde durdular, örän uly bir goşun boldular. Ezekiel 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Häzir garap oturan Işaýa ýazgysyndaky şu bölekde, Teselli Beriji gelende, olar aýagynyň üstünde durýarlar, soňra bolsa nyşan hökmünde beýik bir daga göterilýärler hem-de “hoş habary”, ýagny soňky ýagşy, üçünji perişdäniň habaryny jar edýärler.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Eý, hoş habary ýetirýän Sion, beýik daga çyk; eý, hoş habary ýetirýän Iýerusalim, sesiňi güýç bilen galdyr; ony galdyr, gorkma; Ýahudanyň şäherlerine: «Ine, siziň Hudaýyňyz!» diý. Ine, Reb Hudaý güýçli eli bilen geler, Onuň goly Özi üçin höküm sürer; ine, sylagy Özi bilendir, hak muzduny Özüniň öňündedir. Ol Öz sürüsini çopan kimin bakar; guzylary Öz goly bilen ýygnar, olary goýnunda göterer we bogaz mallary mylaýymlyk bilen äkider. Kim suwlary eliniň aýasynda ölçedi, asmanlary garyş bilen ölçeýär, ýeriň topragyny ölçeg bilen sygdyryp goýýar, daglary terezi bilen, depeleri mizan bilen çekýär? Rebbiň Ruhuna kim ýol görkezdi? Ýa-da kim Onuň geňeşçisi bolup, Ony öwretdi? Ol kim bilen maslahat etdi, kim Ony düşündirdi, kazyýet ýoluny kim Oňa öwretdi, bilişi kim Oňa öwretdi we akyl-paýhas ýoluny kim Oňa görkezdi? Ine, milletler bedrede bir damja kimindir, tereziň ownuk tozy hasap edilýändir; ine, adalary örän ujypsyz zat deýin göterýär. Liwan hem ýakmaly gurban üçin ýeterlik däldir, onuň haýwanlary hem ýakma gurbanlygy üçin ýeterlik däldir. Ähli milletler Onuň öňünde hiç zat kimindir; olar Oňa hiçden hem pes, biderek zat hasap edilýändir. Işaýa 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Mazarlaryndan çykyp gelenler baýdak hökmünde ýokary galdyrylýarlar, ýa-da Işaýanyň beýan edişi ýaly, olar “belent daga” alnyp çykylýarlar. Belent dag şol baýdagyň özi bolup, ol 2020-nji ýylyň 18-nji iýulyndaky ilkinji lapykeçlik bilen başlanan gijä galma döwründe Rebbe garaşyp duranlary aňladýar.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Biriniň käýinjinden müň kişi gaçar; bäş kişiniň käýinjinden bolsa siz gaçarsyňyz; ahyrynda dagyň depesindäki bir baýdak sütünidek, depäniň üstündäki bir nyşandek galdyrylar ýaly bolarsyňyz. Şonuň üçin Reb size merhemet etmek üçin garaşar; şonuň üçin ol size rehimdarlyk görkezmek üçin beýgeldiler; çünki Reb adalat Hudaýydyr. Oňa garaşýanlaryň barysy bagtlydyr. Işaýa 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Ylhamyň kitabynyň on birinji babynda nyşan göge alnyp gidilýär.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Soň olar gökden özlerine şeýle diýýän beýik bir sesi eşitdiler: «Bärik ýokary çykyň». Olar buludyň içinde göge çykdylar; duşmanlary hem olary gördi. Şol sagadyň özünde uly ýer titremesi boldy, şäheriň ondan bir bölegi ýykyldy, ýer titremesinde adamlardan ýedi müň kişi öldürildi; galanlary gorka düşüp, gökdäki Hudaýa şöhrat berdiler. Ylham 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Ylham kitabyň on birinji babynda iki şaýadyň ýer titremesi bilen şol bir sagatda göge göterilýändigi görkezilýär. Geçen taryhda Fransuz ynkylaby arkaly ýerine ýetirilen şol ýer titremesi, Ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlarynyň agdarylyşynyň nusgasydyr. Şonuň üçin nyşan Ýekşenbe kanuny wagtynda ýokary galdyrylýar, we şondan soň şol nyşan bütin dünýä “hoş habary” yglan edýär.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Ey dünýäniň ähli ýaşaýjylary we ýerde mesgen tutanlar, daglarda nyşan galdyranda, siz görüň; surnaý çalnanda bolsa, siz diňläň. Işaýa 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Baýdak “surnaý” çalnanda “hoş habary” mälim eder. Ylham kitabyndaky ahyrky surnaý habary ýedinji surnaýdyr; ol üçünji weýrançylykdyr, ýagny yslamdyr. Işaýa, Ýahýa we Hezekiel hemmesi ahyrzamandan söz açýarlar, olar hiç haçan biri-birine garşy gelmeýärler.

The seal of God is placed upon God’s people at the Sunday law.

Hudaýyň möhüri ýekşenbe kanuny wagtynda Hudaýyň halkynyň üstüne goýulýar.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Biziň hiç birimiz hem häsiýetimizde bir tegmil ýa-da bir men galýança, Hudaýyň möhürini hiç haçan kabul edip bilmeris. Häsiýetimizdäki kemçilikleri düzetmek, jan ybadathanasyny her bir haramlykdan päklemek bize galdyrylandyr. Şonda Pentikost gününde irki ýagmyryň şägirtleriň üstüne inişi ýaly, soňky ýagmyr hem biziň üstümize iner....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Eý, doganlar, siz taýýarlygyň beýik işinde näme edýärsiňiz? Dünýä bilen birleşýänler dünýewi galyby kabul edýärler we haýwanyň nyşany üçin taýýarlanýarlar. Özlerine ynamsyz bolup, Hudaýyň öňünde özlerini peseldýänler hem-de hakykata boýun egmek arkaly janlaryny päkleýänler bolsa asman galybyny kabul edýärler we maňlaýlarynda Hudaýyň möhüri üçin taýýarlanýarlar. Perman çykarylanda we tamga basylanda, olaryň häsiýeti ebedilik arassa we tegmilsiz bolup galar.” Testimonies, 5-nji tom, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Ýekşenbe kanuny wagtynda karar berkidilýän hem bolsa, möhüri aljak bolanlar Ýekşenbe kanunyndan öň möhüre laýyk taýýarlanan häsiýete eýe bolmalydyrlar, çünki Ýekşenbe kanuny Hudaýyň Sözüindäki ähli krizisleriň öňe görkezip duran şol krizisidir. Ol on gyz baradaky tymsalda ýarygijedäki “krizis”, ýa-da “gygyryş”dyr.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Häsiýet krizis arkaly aýan bolýar. Gije ýarymynda çynlakaý ses: ‘Ine, giýew gelýär; ony garşylamaga çykyň’ diýip jar edilende, ukuda ýatan gyzlar ukularyndan oýandylar, we şol wakaga kimleriň taýýarlyk görenligi belli boldy. Iki tarap hem duýdansyz ýagdaýda tutuldy, emma biri duýdansyz gelen synag üçin taýýardy, beýlekisi bolsa taýýarlyksyz tapyldy. Häsiýet ýagdaýlar arkaly aýan bolýar. Duýdansyz synaglar häsiýetiň hakyky many-mazmunyny ýüze çykarýar. Birden we garaşylmadyk bela, matam ýa-da krizis, garaşylmadyk kesel ýa-da hasrat, jany ölümiň ýüzbe-ýüz garşylygyna getirýän bir zat, häsiýetiň içki hakykatyny ýüze çykarar. Hudaýyň Sözüniň wadalaryna bolan hakyky imanyň bardygy ýa-da ýokdugy aýan bolar. Janyň merhemet arkaly goldanýandygy ýa-da ýokdugy, çyraly gaba ýagyň bardygy ýa-da ýokdugy aýan bolar.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Synag döwürleri hemmelere gelýär. Biz Hudaýyň synagy we barlamasy astynda özümizi nähili alyp barýarys? Biziň çyralarymyz öçýärmi? Ýa-da biz olary heniz hem ýakyp saklaýarysmy? Merhemetden we hakykatdan doly bolan Onuň bilen baglanyşygymyz arkaly her bir adatdan daşary ýagdaýa taýýarmy? Bäş paýhasly gyz öz häsiýetini bäş akylsyz gyza geçirip bilmedi. Häsiýet biziň her birimiz tarapyndan şahsyýet hökmünde kemala getirilmelidir.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Paýhasly bakyr gyzlara ýag zerurdy, jar çekilmezinden öň; çünki ýarygijäniň pajygaly pursaty gelende, ýagy almak üçin indi giç bolýar.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Umytsyzlyk, uruş we gan döküş ruhy bar, we şol ruh döwrüň edil ahyryna çenli artar. Hudaýyň halky maňlaýlarynda möhürlenäýen badyna,—bu görülip bilinjek hiç hili möhür ýa-da bellik däl, eýsem hakykata akyl taýdan hem-de ruhy taýdan berk ornaşmakdyr, şonuň üçin olar sarsdyrylyp bilinmezler,—Hudaýyň halky möhürlenip, sarsgyny üçin taýýar bolan badyna, ol geler. Hakykatdan hem, ol eýýäm başlandy; Hudaýyň hökümleri häzirki wagtda bu ýurduň üstündedir, bize duýduryş bermek üçin, geljek zady bilmegimiz üçin.” Manuscript Releases, 1-nji tom, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Hudaýyň möhüri hakykatda hem akyl taýdan, hem-de ruhy taýdan berk ornaşmakdyr. Şol möhür görünmeýär, emma baýdak görüner, çünki dünýä duýdurylyp bilinmeginiň ýeke-täk ýoly şoldur. Şonuň üçin möhüriň görünmeýän bir döwri bar; ondan soň bolsa, möhüriň görünmeli bolýan ýekşenbe kanuny gelýär.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Mukaddes Ruhuň işi dünýäni günä, dogrulyk we höküm barada ynandyrmakdyr. Dünýä diňe hakykata ynanýanlaryň hakykat arkaly mukaddeslenendigini, beýik we mukaddes ýörelgelere görä hereket edýändigini, Hudaýyň buýruklaryny berjaý edýänler bilen olary aýak astyna salýanlaryň arasyndaky tapawut çyzygyny ýokary, belent manyda görkezýändigini görmek arkaly duýdurylyp bilner. Ruhuň mukaddeslemesi Hudaýyň möhri bolanlar bilen galp dynç güni saklaýanlaryň arasyndaky tapawudy aýdyň görkezýär. Synag gelende, haýwanyň nyşanynyň nämedigi aç-açan görkeziler. Ol ýekşenbe gününi saklamakdyr. Hakykaty eşidendiklerinden soň hem bu güni mukaddes hasaplamagyny dowam etdirýänler, wagtlary we kanunlary üýtgetmegi pikir eden günä adamsynyň alamatyny göterýärler. Bible Training School, 1903-nji ýylyň 1-nji dekabry.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Ýekşenbe kanunyndan öň alynmaly möhür — Mesihiň häsiýetiniň doly kemala gelmegidir, we ol perişdelerden başga hiç kime görünmeýär. Ýekşenbe kanunynda görünýän möhür bolsa ýedinji günüň Sabatyny tutýanlardyr, çünki ol Hudaýyň halkynyň möhüri ýa-da nyşanydyr.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Sen hem Ysraýyl ogullaryna sözläp diýgin: Hakykatdan-da, Meniň Sabat günlerimi saklarsyňyz; çünki bu siziň nesilleriňiziň dowamynda Men bilen siziň araňyzda bir nyşandyr; şonuň bilen sizi mukaddes edýän Rebbiň Mendigimi bilesiňiz. Çykyş 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Ýüz kyrk dört müňüň möhürlenmegi 2020-nji ýylyň 18-nji iýulynda başlady we ýekşenbe kanunyndan öň tamamlanmalydyr.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Eý, dünýäniň ähli ýaşaýjylary we ýer ýüzünde mesgen tutanlar, ol daglaryň üstünde baýdak galdyranda, görüň; we ol surnaý çalanda, diňläň. Işaýa 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Indi açylan ýedi gümmürdi, ýüz kyrk dört müňüň taryhynyň üçünji waýyň surnaý duýduryşynyň çäginde ýerleşdirilen bir habary yglan etmek işidigini görkezýär. Injil pygamberliginde Yslamyň surnaýy, gabyrdan ýokary galdyrylan baýdak tarapyndan ýaňlandyrylýan surnaýdyr.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

1840-dan 1844-e çenli taryhyň dört ýolbelgisi bilen gabat gelýän her bir özgertme çyzygynyň dört ýolbelgisi, her bir özgertme çyzygynyň dört ädiminiň hersiniň hemişe şol bir mowzuga eýedigini görkezýär. 1840-dan 1844-e çenli döwür arkaly şekillendirilen bir ýüz kyrk dört müňüň taryhyndaky ilkinji ýolbelgi, 2001-nji ýylyň 11-nji sentýabrynda habaryň güýçlendirilmegi boldy. Ol ýolbelgi Yslamdyr. Bir ýüz kyrk dört müň üçin paralel taryhyň ikinji ýolbelgisi, 2020-nji ýylyň 18-nji iýulyndaky lapykeçlik boldy. Ol ýolbelgi wagty ulanmak arkaly zaýalanan Yslam baradaky öňünden aýtma bolupdy. Ýarygije Gykylygyny alamatlandyrýan üçünji ýolbelgi, Yslam baradaky başa barmadyk öňünden aýtmäniň düzedilmegidir. Bu düzediş wagty ulanmagyň ret edilmegini aňladýar. Dördünji ýolbelgi Ýekşenbe kanunydyr; şol ýerde ýokary galdyrylýan baýdak ýedinji surnaýy çalýar, ol hem üçünji hasratdyr, ýagny Yslamdyr.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Işaýa pygamberiň kyrkynjy baby indiki ýigrimi alty babyň başlangyç nokadyny kesgitleýär. Şol başlangyç nokat Ylham kitabyň on birinji babynda ýerleşýär; şol ýerde halky azap beren iki pygamber gaýtadan dirildilýär. Teselli Beriji olary direldýär we durmak ýagdaýyna getirýär, şondan soň bolsa olar asmana göterilýär. Işaýa pygamber Ylýas habarçysyny çölde gygyrýan ses hökmünde tanadýar. Soňra şol habarçy öz habarynyň näme bolmalydygyny soraýar, we oňa pygamberlik nyşanlylygy arkaly, yslam baradaky habaryň tug tarapyndan yglan edilýän surnaý duýduryşydygy aýdylýar. Şeýle-de bolsa, soňky günlerde yslamy duýduryş surnaýy hökmünde hödürlemegiň ýeke-täk ýoly, geçmişdäki yslamy kesgitlemekdir. Milleritleriň düşünşindäki yslamyň başlangyjy, hem-de Habakugyň iki mukaddes çyzgysynda şekilli görnüşde görkezilişi ýaly, üçünji betbagtçylygyň yslamyny kesgitlemek üçin ulanylmalydyr.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Rebbiň güni Ruhda idim; arkamdan surnaýa meňzeş güýçli bir sesi eşitdim. Ylham 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Ylhamda Ýahýa arkasyndan surnaýyň sesini eşitdi, we Ýahýa geçmişden gelýän bir sesi eşidýän ýüz kyrk dört müňi aňladýar. Ýahýanyň arkasyndaky ses, ýagny geçmişden gelen surnaý sesini aňladýan bu ses, surnaýlaryň ýekşenbe gününe ybadat edilmegine garşy Hudaýyň hökümidir diýen öňdebaryjy düşünjedir. Ilkinji dört surnaý, 321-nji ýylda Konstantin tarapyndan kabul edilen ilkinji ýekşenbe kanunyna jogap hökmünde butparaz Rime garşy getirildi. Ilkinji we ikinji hasrat bolan bäşinji we altynjy surnaý, hem 538-nji ýylda Orlean Geňeşinde ýekşenbe kanunyny kabul edenden soň papalyk Rime garşy Hudaýyň hökümlerini aňladýar. Yslamyň üçünji hasrasy Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny kabul edilende ýetip gelýär. Şonda baýdak galdyrylýar we Yslamyň pygamberlikdäki ornuny, Yslamyň başlangyçdaky ornuna esaslanyp, aýan edýär.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “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 wrote it “in a book, and” sent “it unto the seven churches.”

Baýdak tarapyndan yglan edilýän habar diňe şol habar Alfa bilen Omeganň çäginde ýerleşdirilende pugta esaslandyrylyp bilner. Işaýa pygamberiň kyrkynjy babyndaky bu girişden soň, Hudaýyň Alfa we Omega hökmünde görkezilişiniň Mukaddes Kitapdaky iň güýçli hem iň gönüden-göni beýan edilişi yzly-yzyna gelýän birnäçe baplarda orta goýulýar. Şol baplar Işaýanyň Isa Mesihiň Ylhamynyň şekillendirişi bolup, ony “Hudaý” Isaga “berdi”, “öz gullaryna tizden-tiz bolup geçmeli zatlary görkezmek üçin; ony Öz perişdesi arkaly Öz hyzmatkäri Ýuhanna iberip, alamatlar bilen bildirdi”; Ýuhanna bolsa muny “bir kitaba ýazdy we” ony “ýedi ýygnaga” iberdi.

We will consider the following chapters of Isaiah in the next article.

Biz indiki makalada Işaýanyň indiki baplaryna serederis.

> 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 1:3.

> Bu pygamberligiň sözlerini okaýan, ony eşidýänler we onda ýazylanlary berjaý edýänler bagtlydyr; çünki wagt ýakyndyr. Ylham 1:3.

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