Article

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

Danyýel kitaby — ýüz on bäşinji

Unveiling the Prophetic Characteristics of the Final Generation

Soňky Nesliň Pygamberlik Häsiýetleriniň Üsti Açylmagy

Author

Jeff Pippenger

Published

March 4, 2024

Formats

PDF
Word
Song MP3

In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Geçip barýan bir halkyň ahyrky neslinde käbir pygamberlik häsiýetleri ýüze çykýar. Şonda olar ýylanlar nesline öwrülýärler, çünki olar Şeýtanyň häsiýetini emele getiripdirler. Olar zynahorlar neslidir, çünki olar Hudaýyň duşmanlary bilen mukaddes edilmedik baglanyşyklary döredipdirler. Olar şeýle bir derejä ýetipdirler welin, görýärler, emma düşünip bilmeýärler; eşidýärler, emma idrak edip bilmeýärler; çünki olar öwrülmedikdirler, bu bolsa olaryň ýürekleriniň ýag basmagy hökmünde beýan edilýär. Musa ilki bilen hut şu hadysanyň özüne ýüzlenipdi.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Musa bütin Ysraýyly ýanyna çagyryp, olara şeýle diýdi: «Siz Rebbiň Müsür ýurdumda faraona, onuň ähli hyzmatkärlerine we onuň bütin ýurduna siziň gözüňiziň öňünde eden zatlarynyň ählisini gördüňiz; gözüňiziň gören şol beýik synaglaryny, alamatlary we şol beýik gudratlary hem gördüňiz. Emma şu güne çenli Reb size düşünýän ýürek, görýän gözler we eşidýän gulaklar bermedi». Kanun taglymaty 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Laodikeli hadysasynda görmek we eşitmek meselesiniň ilkinji gezek agzalýan ýerinde, Hudaýyň halkynyň görüp bilmeýän zady olaryň esas goýujy taryhynyň alamatlarydyr we gudratlarydyr. Ýeremiýa bu hadysany soňky günlerde “akmak gyzlaryň” bir häsiýeti hökmünde kesgitleýär we ony akmak gyzlaryň Ýaradyjy Hudaýdan gorkmagy yglan edýän birinji perişdäniň habary bilen başlanýan üç perişdäniň habarlaryny kabul etmekden ýüz öwürmeginiň beýany hökmünde görkezýär. Bu gozgalaň sebäpli olar soňky ýagşy alman galýarlar.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Muny Ýakubyň öýünde yglan ediň, muny Ýahudada jar ediň-de, şeýle diýiň: Indi muny diňläň, eý akylsyz we düşünjesiz halk; gözleri bar, emma görmeýärler; gulaklary bar, emma eşitmeýärler. «Menden gorkmaýarsyňyzmy?» diýýär Reb. «Huzurymda titremegiňiz ýokmy? Men deňziň serhedi üçin gumy ebedi karar bilen goýdum, ol ondan geçip bilmez; onuň tolkunlary joşsa-da, üstün çykyp bilmezler; güwleseler-de, onuň üstünden geçip bilmezler. Emma bu halkyň ýüregi ýüz öwüriji we pitneçi ýürekdir; olar ýüz öwrüp gitdiler. Olar öz ýüreklerinde-de: “Geliň, indi öz Hudaýymyz Rebden gorkalyň; Ol öz möwsüminde irki we soňky ýagşy berýär; orak üçin bellenen hepdeleri bize saklap berýär” diýmeýärler. Siziň pis işleriňiz bu zatlary sizden ýüz öwürdirdi, günäleriňiz bolsa ýagşy zatlary sizden saklady». Ýermeýa 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezekiel görüp-de düşünip ýetmeýändigiň üsti bilen aňladylýan häsiýetleri ýüze çykarýanlary pitneçi öý hökmünde kesgitleýär. Olar öz esaslarynyň taryhyny görmek islemeýän pitneçi öýdür; olar akylsyz gyzlardyr, olar ilkinji perişdäniň habaryny ret edýändikleri üçin iman öwrenişine gelmedikdirler; bu bolsa olaryň hemmesini ret etmekdir, çünki eger siz ilkinji perişdäniň habaryny kabul etmeýän bolsaňyz, onda ikinjini-de, üçünjini-de kabul edip bilmersiňiz. Şeýle ýagdaýda soňky ýagmyr döwründe bu gyzlardan soňky ýagmyr saklanyp galýar. Isa Öz gürrüňinde bu häsiýeti beýan edenden soň, soňra ekijiniň tymsalyny hödürlemäge dowam etdi.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Emma siziň gözleriňiz bagtlydyr, çünki olar görýär; siziň gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Çünki size dogrusyny aýdýaryn: köp pygamberler we takwa adamlar siziň görýän zatlaryňyzy görmegi isläpdirler, ýöne görmändirler; siziň eşidýän zatlaryňyzy eşitmegi hem isläpdirler, ýöne eşitmändirler. Şeýlelikde, ekipçiniň tymsalyny diňläň. Her kim Patyşalygyň sözüni eşidip, oňa düşünmese, şonda Şeýtan gelip, onuň ýüregine ekilen zady alyp gidýär. Ýoluň gyrasyna ekilen tohumy kabul eden adam şudur. Daşly ýerlere ekilen tohumy kabul eden bolsa, sözi eşidip, ony bada-bat şatlyk bilen kabul edýän adamdyr; emma onuň öz içinde köki ýokdur, ol diňe biraz wagt dowam edýär; sebäbi söz sebäpli jebir ýa-da yzarlama ýüze çykanda, ol dessine büdreýär. Tikenleriň arasyna ekilen tohumy kabul eden hem sözi eşidýän adamdyr; ýöne bu dünýäniň aladalary we baýlygyň aldawçylygy sözi bogýar, şeýdip ol miwesiz bolýar. Emma oňat ýere ekilen tohumy kabul eden adam, sözi eşidip oňa düşünýändir; ol hem miwe berýär we hasyl getirýär: biri ýüz esse, biri altmyş esse, biri otuz esse. Ol olara ýene bir tymsal getirip, şeýle diýdi: Gökleriň Patyşalygy meýdanyna gowy tohum eken adama meňzedilýär. Emma adamlar uklap ýatyrkalar, onuň duşmany gelip, bugdaýyň arasyna haşal ot ekip gitdi. Ekin gögerip, hasyl berende, şonda haşal otlar hem göründi. Şeýlelikde öý eýesiniň hyzmatkärleri gelip, oňa şeýle diýdiler: “Agam, sen meýdanyňa gowy tohum ekmediňmi? Onda bu haşal otlar nireden çykdy?” Ol olara: “Muny bir duşman etdi” diýdi. Hyzmatkärler oňa: “Onda biz gidip, olary ýygnap alalyňmy?” diýdiler. Emma ol: “Ýok; haşal otlary ýygnap alýarkaňyz, olaryň bilen birlikde bugdaýy hem sogrup almagyňyz mümkin. Orak döwrüne çenli ikisini bile ösübersin. Orak wagtynda men orakçylara şeýle diýerin: ilki haşal otlary ýygnap, ýakmak üçin baglara daňyň; bugdaýy bolsa meniň ambarlaryma ýygnap getiriň” diýdi. Matthew 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Akmaklar tikenli otdur, paýhaslylar bolsa bugdaýdyr. On gyz hakyndaky tymsalda bu iki toparyň arasyndaky tapawudy äşgär edýän zat ýagyň bolmagydyr; bugdaý bilen tikenli ot meselinde bolsa, bu tapawut tohumyň — ýagny sözüň — düşünilip-düşünilmändigine esaslanýar. Musa tarapyndan görmez we şonuň üçin düşünmez bir topar barada edilen ilkinji agzalma, düşünilmeli habary binýat goýujy taryhyň alamatlary we gudratlary hökmünde kesgitleýär. Ellen White tarapyndan pitneçi öýüň körlüginiň unsurlary barada edilen soňky pygamberlik salgylanmasy, ähli dogruçyl adamlaryň görmegi arzuw eden zady görmäge mübärek edilen gözleriň Millerit hereketiniň taryhy bolandygyny görkezýär.

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

> 1840–1844-nji ýyllarda berlen ähli habarlar häzir güýçli täsir bilen yglan edilmelidir, çünki öz ugruny ýitiren adamlar köpdür. Bu habarlar ähli ýygnaklara ýetirilmelidir.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> «Mesih şeýle diýdi: “Gözleriňiz bagtlydyr, sebäbi olar görýärler; gulaklaryňyz hem bagtlydyr, sebäbi olar eşidýärler. Çünki size dogrusyny aýdýaryn: siziň görýän zatlaryňyzy görmekligi köp pygamberler we dogruçyl adamlar arzuw etdiler, ýöne görmediler; siziň eşidýän zatlaryňyzy eşitmekligi arzuw etdiler, ýöne eşitmediler” [Matthew 13:16, 17]. 1843-nji we 1844-nji ýyllarda görülen zatlary gören gözler bagtlydyr». Manuscript Releases, 21-nji tom, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Isa ahyry hemişe soňy başlangyç bilen suratlandyrýar, hem-de gözleri bolup-da, görmeýän ýa-da düşünmeýänler baradaky ilkinji salgylanma bilen iň soňky salgylanma, pitneçi öýüň esas goýujy taryhynyň görünmeýän zatdygyny, şonuň üçin hem ret edilýändigini, şeýlelikde akmaklaryň soňky ýagşy tanamagyna päsgel berýändigini görkezýär. 1840–1844-nji ýyllaryň taryhy gadymy Ysraýylyň Müsür gulçulygyndan halas edilişi bilen nyşanlandyryldy. Gadymy Ysraýylyň ilkinji synag döwründen geçip bilmezligi olary Kadeşe getirdi; ol ýerde olar on içalynyň ýalan habaryny kabul etdiler we özlerini täzeden Müsüre alyp gitmek üçin täze bir serkerdäni saýlap aldylar. Kyrk ýyl soň olar ýene Kadeşe getirildi, we Musa Daşy ikinji gezek urmak bilen şowsuzlyga uçrady.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Musa şowsuzlyga uçran hem bolsa, Ýeşuwa olary wada berlen ýurda alyp barmaga şonda-da dowam etdi. Kadeşdäki soňky synag onuň bilen baglanyşykly agyr bir gozgalaňy öz içine alýardy, çünki Isa hemişe soňuny başlangyç bilen şöhlelendirýär; şeýlelikde kyrk ýylyň başynda Kadeşde on içalynyň gozgalaňy, hem-de kyrk ýylyň ahyrynda hem Kadeşde bolan gozgalaňy beýik bir gozgalaňy şekillendirýär. Şeýle-de bolsa, Musanyň Kadeşdäki gozgalaňyna garamazdan, wada berlen ýurda girmegiň görnüşi indi mundan beýläk gijikdirilmedi.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

1863-nji ýyldaky pitne, 1888-nji ýyldaky has-da güýçlenen pitnä alyp bardy; ol hem 1919-njy ýyldaky has-da artan pitnä alyp bardy, bu bolsa ahyrsoňy 1957-nji ýyldaky pitne bilen jemlendi. Isa Laodikýa Adventizmini ýene-de Kadeşe getirdi. Olary üçünji perişdäniň gelip, ahyrsoňy 1863-nji ýyldaky pitnäni we Laodikýanyň çölde sergezdanlygyň sürgün edilmegini aýan eden synag işiniň başlanan taryhyna gaýtaryp getirdi. Üçünji perişde Laodikýa Adventizminiň ahyrky taryhyna 2001-nji ýylyň 11-nji sentýabrynda, Vahýy on sekizinji bapdaky gudratly perişde — ýagny üçünji perişde — aşak düşende girdi. Soňra ol, Nýu-Ýork şäheriniň diňleri ýere ýykylanda Nimrodyň diňiniň ýykyşynda görnüşlendirilişi ýaly, Wawilonyň ýykylandygyny yglan etdi.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “Üçünji perişdäniň habary düşünilmez; ýeri öz şöhraty bilen ýagtyldjak nur, onuň barha artýan şöhratynda ýöremekden ýüz öwürýänler tarapyndan ýalan nur diýlip atlandyrylar.” Review and Herald, 27-nji maý, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Gadymy Ysraýyl bilen nähili bolan bolsa, häzirki Ysraýyl bilen hem şeýledir. 2001-nji ýylyň 11-nji sentýabryna şaýat bolan nesil iň soňky nesildir. Isa Luka kitabynyň ýigrimi birinji babynda: “bu nesil” diýip aýtdy, we Ol şol nesli asman bilen ýeriň ötüp geçjek döwründe ýaşaýanlar hökmünde kesgitledi; bu bolsa Ikinji Gelişde bolup geçýär. Mesihiň gaýdyp gelşine şaýat bolmak üçin ýaşap ýetjek şol nesil özleriniň iň soňky nesildigini subut edýän bir alamaty tanap biler. Olar “her bir görnüşiň täsiriniň” indi “uzaldylmaýan” döwürde ýaşaýanlaryň hut özleridigine düşünerler we muny bilerler.

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Isa ybadathanadan şägirtleri bilen çykyp barýarka, olar ybadathananyň weýran edilşi baradaky beýany bilen Onuň näme diýmek isländigini düşündirmegini Ondan soradylar. Şol söhbet Onuň şägirtleriniň ahyrky nesilde geçirýän söhbedini aňladýardy. Şägirtler, ýekşenbe güni baradaky kanunyň ýakyn wagtda gelşinde Laodikiýadaky Adventist buthanasynyň süpürilip taşlanjakdygyny, sebäbi ondaky ybadat edýänleriň Onuň agzyndan çykarylyp taşlanýandygyny we indi Onuň adyndan gepleýänler däldigini, Ony gaýtalap öwredende näme diýmek isländigine düşünmek islediler.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Isa şägirtlerine jogap berende, Iýerusalimiň weýran edilmegini we şondan soň dowam eden taryhy, dünýäniň ahyryna çenli beýan etdi. On dokuzynjy aýata çenli taryhy umumy syny beýan edenden soň, Ol soňra Iýerusalimiň weýran edilmegine ýüzlenýär; bu weýrançylyk haçda bolup biljekdi, emma Hudaýyň rehimdarlygy we sabyr-takatlylygy bilen takmynan kyrk ýyl yza süýşürildi. Şol kyrk ýylyň ahyrynda weýrançylykdan gutuljak galyndy bolar, ýöne diňe Ol şonda beren alamatyny tanasalar.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Gadymy Ysraýylyň başlangyjynda kyrk ýyllyk bir döwür bardy; ol Musa pygamberiň ara düşmegi netijesinde kyrk ýyl yza süýşürilen on içalynyň pitnesine garşy çykarylan höküm bilen başlandy. Gadymy Ysraýylyň ahyrynda bolsa, Mesihiň sabyr-takaty we rehimdarlygy netijesinde kyrk ýyl yza süýşürilen haça garşy pitne üçin çykarylan bir höküm bardy. Iki taryhda-da halas bolan bir galyndy bardy. Isa hemişe bir zadyň ahyryny onuň başlangyjy bilen suratlandyrýar.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Isaýus Iýerusalimiň weýran edilmegi bilen baglanyşykly alamat barada aýtdy we ony «ar alyş günleri» diýip kesgitledi.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Iýerusalimi goşunlaryň gabap alandygyny göreniňizde, onda onuň weýrançylygynyň golaýlaşandygyny biliň. Şonda Ýahudasyrdaklar daglara gaçsynlar; onuň içinde bolanlar çykyp gitsinler; oba ýerlerinde bolanlar hem onuň içine girmesinler. Çünki ýazylan zatlaryň hemmesi ýerine ýetsin diýip, bular ar alyş günleridir. Luka 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“Öç güni” iň soňky ýedi beladyr, we şu sebäpli Uýam Waýt Iýerusalimiň weýran edilmegini soňky günlerde Hudaýyň ýerine ýetiriji hökümi bilen deňleşdirýär.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Ýakyn geliň, eý milletler, diňlemek üçin; gulak asyň, eý halklar: goý ýer ýüzi we onuň içindäki ähli zatlar, dünýä hem-de ondan çykýan ähli zatlar eşitsin. Çünki Rebbiň gazaby ähli milletleriň üstündedir, Onuň gahary bolsa olaryň ähli goşunlarynyň üstündedir; Ol olary bütinleý ýok etdi, olary gyrgyna tabşyrdy. Olaryň öldürülenleri hem daşary taşlanar, olaryň läşlerinden çykan porsy ys ýokary galar, daglar bolsa olaryň gany bilen ereýär. Gögüň ähli goşuny dargap gider, asman bolsa rulon ýaly togarlanar; olaryň ähli goşuny üzüm şahasyndaky ýapragyň gaçşy ýaly, injir agajyndan gaçýan bişmedik injir ýaly ýykylar. Çünki Meniň gylyjym asmanda ezberilip taýýarlanyldy; ine, ol höküm üçin Idumeýanyň üstüne, näletime duçar edilen halkyň üstüne iner. Rebbiň gylyjy gan bilen doldurylan, ýag bilen, guzularyň we geçileriň gany bilen, goçlaryň böwrek ýaglary bilen semredilen; çünki Rebbiň Bosrada gurbanlygy we Idumeýa ýurdunyň üstünde uly gyrgyny bardyr. Olaryň ýany bilen ýabany öküzler hem iner, ýaş öküzler hem güýçli öküzler bilen bile iner; olaryň ýurdy gana ýuwrular, olaryň tozany bolsa ýag bilen semreder. Çünki bu Rebbiň ar alyş günüdür, Sionyň dawasy üçin öwez doluş ýylydyr. Işaýa 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Isa Mesih Öz ilkinji köpçülik öňünde eden çykyşyny Nazaretde edip, Özünü Mesih hökmünde yglan etdi. Ol çykyş pygamberlik taýdan ilkinji agzalyş düzgünine tabyn edilipdi. Onuň saýlap okan ýazgysy Onuň işiniň “Rebbiň ar alyş gününi” yglan etmegi hem öz içine alýandygyny görkezýärdi. Bu bolsa Işaýanyň aýdyşyna görä, “Sionyň dawasy üçin öwezini doluş ýyly” hem bolup durýar.

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Mesih öz jemgyýet öňündäki gullugyna Nazaretde başlap, Özününi Mesih hökmünde yglan etdi. Hut şonda-da, Onuň sözlerini eşidip hem, olary duýup bilmedik adamlar Ony dagdan zyňyp taşlap öldürmäge synanyşdylar. Onuň gullugynyň başlangyjy Öz dogduk şäheriniň ilatynyň Ony öldürmäge synanyşmagy bilen bellendi, gullugynyň soňunda bolsa Öz halky Ony hakykatdan-da öldürdi. Onuň gullugy Özüni Mesih hökmünde tanatmakdan ybaratdy; Ol çokundyrylanda ýag bilen mesh edilip, şonda Mesih boldy. Onuň çokundyrylmagynda geljek Mesih baradaky öňünden aýdylyşyň berjaý bolandygyny tassyklamak üçin ylahy bir nyşan aşak indi. 1840-njy ýylyň 11-nji awgustynda şol taryhyň synag habary baradaky öňünden aýdylyşy tassyklamak üçin ylahy bir nyşan aşak indi. 2001-nji ýylyň 11-nji sentýabrynda hem şol taryhyň öňünden aýdylan habaryny, ýagny soňky ýagmyryň habaryny tassyklamak üçin ylahy bir nyşan aşak indi.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Samariýalylar bilen iki gün zähmet çekenden soň, Isa Galileýa tarap ýoluny dowam etdirmek üçin olaryň ýanyndan gitdi. Ol ýaşlygyny we irki ýigitlik ýyllaryny geçiren Nazaretde eglenmedi. Özününi Mesh edilen Zat hökmünde yglan edeninde, ol ýerde sinagogadaky garşy alynyşy şeýle bir ýaramaz boldy welin, ol hasyllyrak meýdanlary gözlemegi, gulak asjak gulaklara we öz habaryny kabul etjek ýüreklerä wagyz etmegi makul bildi. Ol şägirtlerine: “Pygamber öz ýurdynda hormat görmez” diýdi. Bu söz, öz aralarynda göze ilmez ýaşap gelen we çagalykdan bäri ýakyndan tanaýan bir adamda täsin derejede haýran galdyryjy ösüşi ykrar etmäge köp adamlaryň edýän tebigy ikirjiňlenmesini beýan edýär. Şol bir wagtyň özünde, hut şol adamlaryň özleri nätanyş we başdan geçiriji biriniň dawa-talaplary sebäpli juda joşup bilerdiler.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Luka kitabynyň ýigrimi birinji babynda Mesih ölmeýän soňky nesil bolan ýüz kyrk dört müň adamy görkezýär. Ol muny Ozal Öz Atasynyň öýi bolan, emma soňra ýewreýleriň öýüne öwrülen ýere eden soňky sapary bilen başlanan taryhy beýan etmek arkaly edýär. Isanyň beýan edip başlan şol taryhy wakalaryň beýanatynda Ol Iýerusalimiň we şägirtleriň bilmek islän ybadathananyň ýykyljak pursatyna (biziň eýýamymyzyň 70-nji ýylyna) gelip ýetdi. Ol şol weýrançylygy Öz gullugynyň başlangyç yglanynyň bir bölegi bolan ar alyş günleri diýip atlandyrdy. “Ar alyş günleri” diňe bir milady 70-nji ýylda Iýerusalimiň ýok edilmegini däl, eýsem iň soňky ýedi bela arkaly şekillendirilýän Hudaýyň gazap wagtyny hem aňladýardy.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Çünki bu gün Hökmürowanlaryň Rebbi Hudaýyň günüdir, ar alyş günidir, ol Öz garşydaşlaryndan aryny alsyn diýip; gylyç ýuwdar, doýar we olaryň ganyna serhoş bolar; çünki Hökmürowanlaryň Rebbi Hudaýyň demirgazyk ýurdunda, Ýewfrat derýasynyň boýunda gurbanlygy bardyr. Ýeremiýa 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“Ýewfrat derýasynyň ýanyndaky demirgazyk ýurtdaky gurban” bilen aňladylýan Wawilona garşy “ar alyş güni” ýakyn wagtda geljek ýekşenbe kanunyndan başlanýar.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Rebbiň gahary sebäpli ol ýerde hiç kim ýaşamaz, ol bütinleý weýran bolar; Babiliň ýanyndan geçýänleriň hemmesi haýran galar we onuň ähli belalaryna sygyrar. Daş-töwereginden Babile garşy söweş tertibine düzüliň; eý ýaý çekýänleriň hemmesi, oňa ok atyň, oklary gaýgyrmaň; çünki ol Rebbe garşy günä etdi. Daş-töwereginden oňa garşy gygyryň; ol elini berdi; onuň binýatlary ýykyldy, diwarlary ýumruldy; çünki bu Rebbiň ar alşydyr; ondan ar alyň; onuň edenini oňa ediň. Ekişçini Babilden, orak wagtynda orak tutýany hem ondan ýok ediň; zulum edýän gylyjyň gorkusy sebäpli olaryň her biri öz halkyna ýüzlener, olaryň her biri öz ýurduna gaçar. Ysraýyl dargadylan bir goýundyr; ýolbarslar ony kowup dargatdy; ilki Aşşur patyşasy ony ýuwutdy, ahyrda bolsa Babiliň patyşasy bu Nebukadnesar onuň süňklerini döwdi. Şonuň üçin Hökmürowan Reb, Ysraýyl Hudaýy, şeýle diýýär: Ine, Men Aşşur patyşasyny jezalandyryşym ýaly, Babiliň patyşasyny-da, onuň ýurduny-da jezalandyraryn. Men Ysraýyly ýene öz mekanyna getirerin, ol Karmelde we Başanda bakylar, onuň jany Efraýym dagynda we Gileadda kanagat tapar. Şol günlerde we şol wagtda, Reb şeýle diýýär, Ysraýylyň günäsi gözlener, emma bolmaz; Ýahudanyň günäleri hem gözlener, emma tapylmaz; çünki Men saklap galanlarymy bagyşlaryn. Merataýym ýurduna garşy çyk, oňa garşy hem, Pekodyň ýaşaýjylaryna garşy hem; olaryň yzyndan ýurdy talap, bütinleý ýok et, diýip Reb aýdýar, saňa buýranlarymyň hemmesine görä et. Ýurtda söweşiň sesi we beýik weýrançylygyň sesi bar. Bütin ýeriň çekiji nähili döwlüp, nähili döwük boldy! Babil milletleriň arasynda nähili weýranlyga öwrüldi! Eý Babil, Men saňa duzak gurupdym, sen hem tutuldyň, emma muny aňmadyň; sen tapyldyň we ele düşdüň, çünki Rebbe garşy göreşdiň. Reb Öz ýaraghanasyny açdy we gaharynyň ýaraglaryny çykardy; çünki bu Hökmürowan Reb Hudaýyň kasdylylaryň ýurdundaky işidir. Iň çetki araçäkden oňa garşy geliň, onuň ambarlaryny açyň; ony üýşmek-üýşmek edip taşlaň we bütinleý ýok ediň; ondan hiç zat galmasyn. Onuň ähli öküzlerini öldüriň; goý, bogazlaga gitsinler; olaryň halyna waý! Çünki olaryň güni geldi, olaryň jezalanjak wagty geldi. Babiliň ýurdundan gaçýanlaryň we gutulýanlaryň sesi — Sionda Rebbimiz Hudaýyň ar alşyny, Onuň ybadathanasynyň ar alşyny yglan etmek üçin. Okçylary Babile garşy ýygnap çagyryň; eý ýaý çekýänleriň hemmesi, onuň daş-töwereginde düşelge guruň; ondan hiç kim gaçyp gutulmasyn; eden işine görä onuň garşylygyny gaýtaryň; onuň edenleriniň hemmesine görä oňa ediň; çünki ol Rebbe, Ysraýylyň Mukaddesine garşy tekepbirlik etdi. Ýermeýa 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Biziň eramyzyň 70-nji ýylynda Iýerusalimiň weýran edilmegi, ýakyn wagtda Amerikanyň Birleşen Ştatlarynda güýje girjek ýekşenbe kanunyndan başlanýan Wawilonyň jelep aýalynyň ýerine ýetiriji hökümüni aňladýar. Isa Öz Sözüniň Müellifidigi we Sözüň Özüdigi üçin, biziň eramyzyň 70-nji ýylyny ýakyn wagtda geljek ýekşenbe kanuny hökmünde görkezýändigini bilýärdi. Soňky nesliň gelip ýetendigini görkezýän alamatyň nämedigine düşünmek üçin, Isanyň Luka kitabyň ýigrimi birinji babynda beýan edýän pygamberliginiň ýagdaýyny tanamak möhümdir.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> Mesihiň gelişi bu ýeriň taryhynyň iň garaňky döwründe bolar. Nuhuň we Lutyň günleri Ynsan Oglunyň gelşinden öň dünýäniň ýagdaýyny görkezýär. Mukaddes Ýazgylar bu wagta öňe nazar salyp, Şeýtanyň ähli güýç bilen we “adalatsyzlygyň ähli aldawlary bilen” iş alyp barjakdygyny yglan edýär. 2 Selanikliler 2:9, 10. Onuň işi soňky günleriň barha artýan garaňkylygy, sansyz köp ýalňyşlyklar, bidgatlar we azgynçylyklarda aýdyň ýüze çykýar. Şeýtan diňe bir dünýäni ýesirlikde saklamak bilen çäklenmän, eýsem onuň aldawlary Rebbiňiz Isa Mesihiň adyny tutýan ybadathanalara-da hamyrmaýa ýaly siňýär. Uly ýüz öwürme ýarygijeňky garaňkylyk ýaly çuň garaňkylyga öwrüler. Hudaýyň halky üçin bu synag gijesi, agy gijesi, hakykat ugrunda yzarlanma gijesi bolar. Emma şol garaňkylyk gijesinden Hudaýyň nury şöhle saçar.

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> Ol ‘garaňkylygyň içinden ýagtylygyň şöhle saçmagyny’ emr edýär. 2 Korinfliler 4:6. «Ýer şekilsiz we boşdy, çuňlugyň ýüzüni garaňkylyk örtüp durdy», «Hudaýyň Ruhy suwlaryň ýüzünde hereket edýärdi. Hudaý: Ýagtylyk bolsun, diýdi; we ýagtylyk boldy». Gelip çykyş 1:2, 3. Şeýlelikde ruhy garaňkylygyň gijesinde Hudaýyň Sözi: «Ýagtylyk bolsun» diýerek öňe çykýar. Ol Öz halkyna: «Tur, şöhle saç; çünki seniň ýagtylygyň geldi, Rebbiň şöhraty seniň üstüňe dogdy» diýýär. Işaýa 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Ine, gör,’ diýip, Mukaddes Ýazgy aýdýar, ‘garalygy ýer ýüzüni örtär, goýy zulmat halklary bürär; emma Reb saňa dogar, Onuň şöhraty seniň üstüňde görnär.’ 2-nji aýat. Atanyň şöhratynyň nurly şöhlelenmesi bolan Mesih dünýä onuň nury hökmünde geldi. Ol Hudaýy adamlara görkezmek üçin geldi, we Ol hakda şeýle ýazylgandyr: Ol ‘Mukaddes Ruh we gudrat bilen mesh edildi’ hem-de ‘aýlanyp, ýagşylyk edip ýördi.’ Resullaryň Işleri 10:38. Nazaretdäki sinagogada Ol şeýle diýdi: ‘Rebbiň Ruhy Meniň üstümdedir; çünki Ol Meni garyplara Hoş Habary wagyz etmäge mesh etdi; ýüregi döwükleri sagaltmaga, ýesirlere azatlygy, körlere gözleriniň açylmagyny yglan etmäge, ezilenleri erkinlige çykarmaga, Rebbiň makbul ýylyny yglan etmäge Meni iberdi.’ Luka 4:18, 19. Bu Onuň şägirtlerine tabşyran işidi. ‘Siz dünýäniň nurusyňyz,’ diýdi Ol. ‘Adamlaryň öňünde nuruňyz şeýle parlak saçsyn, olar siziň ýagşy işleriňizi görüp, göklerdäki Ataňyzy şöhratlandyrsınlar.’ Matta 5:14, 16.” Pygamberler we Patyşalar, 217, 218.

Back to Articles