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# Parallel Warnings - Number Five

Paralel Duýduryşlar — Bäşinji San

The Unveiling of the Lion of the Tribe of Judah: Understanding the Closing Scenes of the Great Controversy

Ýahuda taýpasynyň Arslanynyň aýan edilmegi: Beýik göreşiň jemleýji sahnalaryna düşünmek

Author

Jeff Pippenger

Published

August 8, 2023

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In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”

Henizem seredip geçýän bölümimizde, Ylham onunjy bapda aşak inýän perişde hökmünde Mesih barada beýannama berilýän ýerde, güýçli Perişde hökmünde Mesih “Şeýtan bilen uly göreşiň jemleýji sahnalarynda ýerine ýetirýän wezipesini” görkezýär. Mesihiň sag aýagyny deňziň üstünde, çep aýagyny bolsa gury ýerde goýanda eýelän “orni” Onuň “bütin ýer ýüzüniň üstünden eýe bolan iň ýokary güýjüni we häkimiýetini” aňladýar. Mesih “belent ses bilen” gygyryp çykanda, Ol “arslan arlaýan mahalyndaky ýaly” “gygyrdy.”

Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.

Mesih Öz gudratyny “uly garşylygyň soňky sahnalarynda” äşgär eder, we Mesih Öz gudratyny äşgär edeninde, muny Ýahuda taýpasynyň Arslany hökmünde edýär.

> “The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.

> „Halasgär Ýahýanyň öňünde ‘Ýahuda taýpasynyň Arslany’ hem-de ‘sogalany ýaly bolan Bir Guzynyň’ nyşanlary astynda görkezilýär.“ Ylham 5:5, 6. Bu nyşanlar ähli zada güýji ýetýän gudrat bilen özüni pida ediji söýginiň birleşigini aňladýar. Onuň merhemetini ret edýänler üçin şeýle gorkunç bolan Ýahuda Arslany, boýun egýänler we wepalylar üçin Hudaýyň Guzusy bolar.“ Resullaryň Işleri, 589.

Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”

Mesihiň Ýahuda taýpasynyň Arslany hökmünde ýüze çykmagy, Onuň ilahi bellenen wagtyna görä, Mukaddes Kitap pygamberliklerini hem möhürlemek, hem-de açmak işini nygtaýar. Adamzadyň synag möhleti tamamlanmazynyň öňüsyrasynda, haçan-da “wagt golaý gelende”, “ýakyn wagtda bolup geçmeli zatlary” kesgitleýän aýratyn bir Mukaddes Kitap hakykaty açylar.

> 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 edilşi; Hudaý muny Özüniň gullaryna tizden bolmaly zatlary görkezmek üçin Oňa berdi; Ol hem muny Öz perişdesi arkaly Öz guly Ýahýa iberip, oňa mälim etdi. Ol Hudaýyň sözi, Isa Mesihiň şaýatlygy we gören ähli zatlary hakda şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan bagtlydyr, ony diňleýänler hem we onda ýazylan zatlary berjaý edýänler hem bagtlydyr; çünki wagt golaýlady. Ylham 1:1–3.

When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”

“Golaýlap gelýän” diýlen “wagtyň” hakykatdan hem taryhyň içine gelip ýetýän pursatynda, ony okaýan, eşidýän “we onda ýazylan zatlary berjaý edýän” adamlaryň üstüne bereket yglan edilýär. Bu aýratyn habar wagta bagly habardyr, ol diňe “wagtyň golaýlap gelýän” wagtynda tanalyp bilinýär. Şonda — hut şol wagtda, ondan öň däl — adamlar Ylham kitabynda “ýazylan zatlary” okap, eşidip “we berjaý edip” bilerler. “Wagtyň golaýlap gelýän” mahalynda, ony “okaýan”, “eşidýän” “we onda ýazylan zatlary berjaý edýänler” hakynda yglan edilen bereket, Daniýel kitabynyň “ahyryň wagtynda” açylmagy bilen meňzeşlik edýär.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Emma sen, eý Danyýel, bu sözleri ýapyk sakla we kitaby ahyrzamanyň wagtyna çenli möhürle; köpler ol ýana-bu ýana ylgap gezerler, we bilim artar. Danyýel 12:4.

The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.

«Ol köpler» «oňa-buňa ylgaýanlar» (bu Hudaýyň Sözüniň öwrenilmegini aňladýar) muny «ahyrzamanyň wagtynda», ýagny Daniýel kitabynyň içinde «möhürlenip ýapylan» bolan «sözler» açylanda edýärler. Emma Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan soňra derrew oňa-buňa ylgaýan gyzlaryň başga bir topary hem bar.

> 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. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Ine, Reb Hudaý şeýle diýýär: Gör, günler geler, Men ýurda açlyk ibererin; bu açlyk çörege däl, suwa teşnelige däl, eýsem Rebbiň sözlerini eşitmek açlygy bolar. Olar deňizden deňze, demirgazykdan gündogara çenli aýlanyp gezerler; Rebbiň sözüni gözläp ol ýana, bu ýana ylgarlar, emma ony tapmazlar. Şol gün owadan gyzlar hem ýaş ýigitler teşnelikden ysgyndan gaçarlar. Samariýanyň günäsinden ant içýänler we: «Eý, Dan, seniň hudaýyň diridir» hem-de: «Beer-Şebanyň ýoly diridir» diýýänler hem ýykylarlar, indi hiç haçan ýerlerinden galmazlar. Amos 8:11–14.

The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.

Samariýanyň günäsi Ahap we Izebeliň üsti bilen şekillendirilen günä bolupdy; Ahap Amerikanyň Birleşen Ştatlaryny, Izebel bolsa Katolik ybadathanasyny aňladýar. Izebel, Ahap we ýalan pygamberler bilen Illýasyň Karmel dagyndaky ýüzbe-ýüz boluşygy Ýekşenbe kanunynyň nusgasydyr. Şol ýüzbe-ýüz boluşykda haram pygamberleriň iki topary bardy: Bagalyň pygamberleri we tokaýlygyň ruhanylary. Bagal sežde edilýän taňrylaryň biri bolupdy; tokaýlyklarda sežde edilýän beýlekisi bolsa Aştarotdy. Bagal erkek taňrydy, Aştarot bolsa aýal taňrydy. Bilelikde erkek hudaý döwleti, aýal bolsa ybadathanany aňladýar.

The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.

Danda oturdylan hudaý Samariýanyň ilkinji patyşasy Ýeroboam tarapyndan oturdyldy; ol hem Beýtelde, hem-de Danda altyn göle dikdi. Beýtel “Hudaýyň öýi”, Dan bolsa “hökm” diýmekdir, we olar bilelikde ýekşenbe gününi berjaý etmegiň mejbury edilmeginden öň Amerika Birleşen Ştatlarynda ýüze çykýan ybadathana bilen döwletiň birleşmesini aňladýar. Şol iki altyn göle Harunyň altyn gölesi arkaly şekillendirilipdi.

A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.

Bir göle bir haýwan, altyn heýkel bolsa bir şekildir; şonuň üçin Harunyň altyn gölesi, şeýle hem Ýerobogamyň iki altyn gölesi, Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynyň güýje girizilmeginden az wagt öň bolup geçýän ybadathana bilen döwletiň birleşigini aňladýar. Ýerobogamyň mysalynda, iki şäher Ylham kitabynda haýwanyň şekili diýlip kesgitlenýän ybadathana bilen döwletiň birleşiginiň nyşanyna ikinji şaýatlygy berýär.

The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.

Beer-Şebanyň usuly Ybraýymyň ähtini alamatlandyrýar. “Beer-Şeba” adynyň ilkinji gezek agzalşy Gelip çykyş kitabynyň ýigrimi birinji babyndadyr; bu bolsa, halas bolmak üçin dessur kanunlaryny we sünneti saklamak hökmandyr diýip, öz döwründe öňe sürýänlere garşy çykmakda resul Pawlusyň ulanýan parçasyndyr. Pawlus Beer-Şebanyň ilkinji gezek agzalýan ýerindäki parçany ulanýar. Ol şol taryhy şol bir wakada biri-birinden tapawutly we garşylykly iki ähti düşündirmek üçin peýdalanýar. Pawlus gyrnak aýalyň ogluny (Ysmagyl) adam güýjüne esaslanýan bir ähti alamatlandyrmak üçin ulanýar we Ysmagyly Yshak bilen garşy goýýar; Yshagy bolsa, Hudaýyň güýjüne esaslanýan bir ähti alamatlandyrmak üçin ulanýar. Mukaddes Kitabyň bu parçasy Beer-Şebanyň ilkinji gezek agzalýan ýeridir, soňra bolsa Pawlus şol taryhy öz şahsy taryhynda ýüze çykan, bibliýa taryhynda öňden görkezilen bir ýagdaýy beýan etmek üçin ulanýar. Pawlus bibliýa taryhynyň gaýtalanýandygyna ynanýardy we şony öwredýärdi.

Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.

Pawlus Yradylyşyň ýigrimi birinji babyndaky bu parçany biri-birine garşy duran iki ähti görkezmek üçin ulansa-da, şol parçanyň özünde Hudaýyň Ybraýym bilen baglaşan iki ähti bar, emma olar Pawlusyň bu wakadan çykarýan şol iki ähti däldir. Şol ýerde Hudaý ýene-de Yshak arkaly Ybraýymy köp milletleriň atasy etjekdigi baradaky wada berşini ýerine ýetirjekdigini wada etdi, şeýle hem Ysmagyla uly bir milletiň atasy etjekdigini wada berdi. Mukaddes Ýazgylaryň bir parçasy, agzalýan dört äht, we bu Beýerşebanyň Mukaddes Ýazgylarda ilkinji gezek agzalýandyr.

> Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.

> Şonuň üçin ol Ybraýyma şeýle diýdi: «Bu gyrnak aýaly we onuň ogluny kowup goýber; çünki bu gyrnak aýalyň ogly meniň oglum, ýagny Yshak bilen bile mirasdüşer bolmaz». Bu zat oglunyň hatyrasyna Ybraýymyň gözüne gaty agyr göründi. Emma Hudaý Ybraýyma diýdi: «Ol oglan we gyrnagyň sebäpli gözüňe agyr görünmesin; Saranyň saňa aýdan ähli zadyna onuň sesine gulak as; çünki seniň nesliň Yshak arkaly atlandyrylar. Gyrnak aýalyň oglundan hem bir millet emele getirerin, sebäbi ol hem seniň nesliňdir». Ybraýym irden säher bilen turdy-da, çörek we bir tulum suw alyp, olary Hajara berdi, onuň egnine goýdy, çagany hem onuň bilen bile berip, ony ugratdy. Ol hem gidip, Beer-Şebanyň çölünde azaşyp gezdi. Gelip çykyş 21:10–14.

Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.

Beer-Şeba Ybraýymyň ähtini aňladýar. Hut şol babyň özünde Ybraýym Abimelek bilen hem äht baglaşdy.

> And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.

> Şol wagtda şeýle boldy: Abimelek bilen onuň goşunynyň baş serkerdesi Fikol Ybraýyma ýüzlenip diýdiler: «Eden ähli işleriňde Hudaý seniň bilendir. Indi bolsa şu ýerde Hudaýyň öňünde maňa kasam et: maňa-da, oglum-a, agtygyma-da dönüklik etmersiň; meniň saňa eden mähirli gatnaşyklaryma laýyklykda sen hem maňa we mesgen tutup ýaşaýan bu ýurduňa şeýle edersiň». Ybraýym bolsa: «Kasam edýärin» diýdi.

> And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

> Ibrahim Abymelehiň gullarynyň zorluk bilen elinden alan suw guýusy sebäpli ýazgardy. Abymelek bolsa: «Bu işi kimiň edendigini men bilemok; sen hem maňa bu barada habar bermediň, men hem ony diňe şu gün eşitdim» diýdi.

> And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

> Ybraýym goýunlary we öküzleri alyp, Abymelege berdi; ikisi hem äht baglaşdylar. Ybraýym sürüden ýedi sany urkaçy guzyny aýratyn goýdy. Abymelek Ybraýyma şeýle diýdi: «Aýratyn goýan şu ýedi urkaçy guzuň nämäni aňladýar?»

> And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.

> Ol şeýle diýdi: “Şu ýedi dişi guzyny meniň elimden alarsyň, olar meniň üçin şu guýyny gazandygymyň şaýady bolsunlar.” Şonuň üçin ol ýere Beer-Şeba diýip at goýdy; çünki ol ýerde olaryň ikisi-de ant içdiler. Şeýlelikde olar Beer-Şebada äht baglaşdylar. Soň Abimelek bilen onuň goşunynyň baş serkerdesi Fikol turup, piliştlileriň ýurduna dolandylar. Ybraýym bolsa Beer-Şebada bir bag oturtdy we şol ýerde ebedi Hudaý bolan Rebbiň adyna sygynyp çagyrdy.

> And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.

> Ybraýym köp günläp Piliştlileriň ýurdunda mesgen tutdy. Gelip çykyş 21:22–34.

Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”

Beer-Şeba Hudaýyň Ybraýym bilen eden ähtiniň nyşanydyr. Mukaddes Kitapda Beer-Şebany Ybraýymyň ähti bilen baglanyşdyrýan birnäçe äht taryhlary bellige alnandyr. “Beer” guýy diýmegi, “şeba” bolsa “ýedi” diýmegi aňladýar. Şeba, William Milleriň Levililer 26-da iki müň bäş ýüz ýigrimi ýyllyk pygamberligi aňladýandygyna dogry düşünen “ýedi gezek” diýip terjime edilen şol bir ýewreý sözüdür. Bu onuň ýüze çykaran iň ilkinji “wagt pygamberligidi”, şeýle hem 1863-nji ýylda bir gyra goýlan ilkinji esas goýujy hakykatdy. “Şeba” sözüniň dört dürli aýatda “ýedi gezek” diýip terjime edilen parçasynda, “ýedi gezek” arkaly aňladylýan Hudaýyň jezasy “meniň ähtimiň dawasy” diýip atlandyrylýar.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Şonda Men hem size garşy hereket ederin we günäleriňiz üçin sizi ýene-de ýedi esse jezalandyraryn. Men ähdimiň dawasy üçin ar aljak gylyjy üstüňize getirerin; şäherleriňiziň içine ýygnananyňyzda, araňyza ýokanç kesel ibererin; siz duşmanyň eline tabşyrylar. Lewiler 26:24, 25.

The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”

Lewileriň ýigrimi altynjy babynda Hudaýyň ähtiniň “jedelini” aňladýan we “ýedi gezek” diýlip terjime edilýän söz, Be’er-Şeba sözündäki “şeba” bolup, Daniýel kitabynda hem iki gezek terjime edilýär: bir gezek Musanyň kanunynda ýazylan “kasam” hökmünde, ýene bir gezek bolsa “nägilelik” hökmünde. “Kasam” hem, “nägilelik” hem “şeba” sözünden terjime edilendir, çünki ol diňe bir “ýedi” diýmegi däl, eýsem bozulanda “nägilelik” döredýän äht ýa-da “kasam” düşünjesini hem öz içine alýar.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Hawa, bütin Ysraýyl Seniň kanunyňy bozdy, hatda Seniň sesiňe gulak asmazlyk üçin ýüz öwrüp gitdi; şonuň üçin hem, Hudaýyň hyzmatkäri Musanyň kanunynda ýazylan nälet we ant biziň üstümize guýuldy, çünki biz Oňa garşy günä etdik. Daniel 9:11.

The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.

Beer-Şebada guýynyň başynda hödürlenen ýedi guzy bilen aňladylýan “şeba”, ýagny ýedi sözi ähti görkezýär. Şeýle-de, Hudaýyň ähti, ýa-da Onuň kasamy, boýun bolanlaryň ýaşaýandygyny, boýun bolmadyklaryň bolsa ölýändigini aýdýar.

Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).

Beer-Şeba Ybraýymyň imany bilen aňladylýan ähti alamatlandyrýar. Şonuň üçin hem, Amosyň sekizinji babyndaky “görmegeý gyzlar”, şol bir wagtda Mattaň ýigrimi bäşinji babyndaky “akylsyz gyzlar”, şeýle hem Daniýeliň on ikinji babyndaky “erbetler” bolup, “Samariýanyň günäsi bilen” ant içenlerinde, olar Ahap (Birleşen Milletler Guramasy) bilen zyna eden we haýwanyň keşbiniň (Amerikanyň Birleşen Ştatlary) üstünden höküm sürýän Izebeliň nyşanyna (papalığa) wepadarlyk antlaryny edýärler.

When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.

Şol hut şol bir “gözel gyzlar” “Eý Dan, seniň hudaýyň diridir” diýenlerinde, olar iki şaýadyň (Harun we Ýeroboam) kesgitleýşi ýaly, altyn göläniň şekiline baş egýärler. Altyn göle ýyrtkyjyň keşbini aňladýar; ol hem ybadathana bilen döwletiň birleşmesidir.

When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.

Şol bir gyzlar Beer-Şebanyň “ýoly diridir” diýip ykrar edenlerinde, “ýol” sözi “ýol” manysyny berýär. Bu, Ýermeýa 6:16-da “köne ýodalaryň” “ýollaryny” aňlatmak üçin ulanylýan edil şol bir sözdür. Şol gyzlar haýwanyň keşbine baş egip, onuň häkimliginiň nyşanyny kabul eden bolsalar-da, özleriniň heniz hem Ybraýymyň çagalarydygyny aýdýarlar. Olar Hudaýyň Sözüniň içinde “gündogar” bilen “demirgazyk” we “deňizden deňze” arkaly şekillendirilen habary gözläp, çar tarapa aladaly ylgap gezýärler we heniz hem özleriniň Ýedinji gün Adventistleridigini aýdýarlar, emma indi juda giçdir.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Emma gündogardan hem demirgazykdan gelen habarlar ony howsala salar; şonuň üçin ol köp adamy ýok etmek we bütinleý ýok etmek üçin uly gazap bilen çykar. Ol özüniň köşk çadyrlaryny deňizleriň arasynda şanly mukaddes dagda diker; emma ol öz soňuna geler, we oňa hiç kim kömek etmez. Daniel 11:44, 45.

Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”

Şol päk gyzlar öňdäki şol iki aýatyň habaryny gözleýärler. Ahyrzaman döwründe, 1989-njy ýylda açylan soňky duýduryş habary — Daniel on birinji bap, kyrkynjy aýatda beýan edilişi ýaly, öňki Sowet Soýuzyny aňladýan “ýurtlar” papalyk we Amerikanyň Birleşen Ştatlary tarapyndan süpürilip aýrylanda — papalygyň soňky göterilişini we ýykylşyny aýan edýär. Şol iki aýatda gündogar we demirgazyk tarapyndan görkezilen bir habar demirgazygyň patyşasyny (papany) gazaba mündürýär, we soňky yzarlama başlanýar; ol kyrk bäşinji aýatda tamamlanýar, şonda papalyk “çadyrlary” dikýär; bu söz “çadyr” manysyny berýän ýewreýçe sözden gelýär, (çadyr ybadathananyň nyşanydyr), emma bu onuň “köşgüniň” “çadyrydyr,” bu bolsa döwleti aňladýar. Ybadathana bilen döwletiň birleşmesini aňladýan şol çadyry, ýa-da Ylham kitabynda Ýahýanyň atlandyryşy ýaly, haýwanyň keşbini, ol “deňizleriň arasynda,” ýagny köplükde ýerleşdirýär. Görmegeý gyzlar Daniel on birinji babyň kyrk dördünji we kyrk bäşinji aýatlarynda görkezilen soňky duýduryş habaryny gözleýärler, we onuň yz ýanyndaky indiki aýatda Mikhail turýar-da synag möhleti ýapylýar. We şol wagtda Amos 8:14 şeýle diýýär: görmegeý gyzlar “ýykylarlar, we indi hiç haçan gaýtadan galmazlar.”

When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.

Haçan-da, owadan gyzlar hut şol wagtda haýwanaň şekiline baş egip durkalar, özlerini Ýedinji günüň Adventistleri diýip yglan edenlerinde, olar Ýahýa tarapyndan özlerini ýewreý diýip aýdýan, emma ýewreý däl bolanlar hökmünde görkezilýär. Olar özlerini Ybraýymyň çagalary diýip yglan edýärler, emma ýalan sözleýärler.

> 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. Revelation 3:9.

> Ine, Şeýtanyň sinagogasyndan bolanlary — özlerini ýehudi diýip aýdýan, emma ýehudi bolman, ýalan sözleýänleri — seniň aýaklaryňyň öňüne gelip, tagzym etmäge we seni söýendigimi bilmäge mejbur ederin. Ylham 3:9.

They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.

Olar papalygyň nyşanyny kabul etdiler we şeýlelik bilen onuň häsiýetini kabul etdiler. Olar özlerini ýehudiler diýip ykrar edýärler, ýa-da Sabat güni tutýan Adventistler diýip ykrar edýärler, emma soňra, beýleki zatlar bilen birlikde, “Hudaýyň ybadathanasynda” oturan papanyň häsiýetine eýe bolýarlar. Olar özlerini Adventistler diýip ykrar edýärler, ýa-da Adventistleriň ybadathanasynda diýip ykrar edýärler, emma papa nähili hristian däl bolsa, olar hem şonça Adventist däldirler.

Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.

Rebbiň kitabyndaky Daniel kitabynda görkezilen “parasatlylar” Rebbiň “sözünü” gözläp “o ýana-bu ýana” ylgaýanlar däldir, emma olar “gyzlardyr” diýlip görkezilýär. Aýatlarda serserip ýören, açlyk çekýän we suwsuzlykdan ölýän şolaryň Rebbiň “sözlerine” “düşünmeýändigi” aýdyňdyr, çünki olar aýatlaryň özünde hut şol zady gözleýärler. Synag möhleti ýapylmazynyň öň ýanynda aýan edilýän Rebbiň Sözi Isa Mesihiň Ylhamydyr, we akylsyz, erbet ýa-da “görmegeý gyzlar” Daniel kitabyndan gelen bilim artmasyna düşünmedik bolanlardyr. Olarda Mattaň öwredişi ýaly toýa çenli dowam edip gitmek üçin zerur ýag ýokdy.

That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”

Bu “açlyk” synag möhletiniň ýapylmagydyr. Amosyň aýatlarda çörek (Hudaýyň Sözi) we suw (Mukaddes Ruh) gözleýän “gyzlary”, “düşünmeýän” Danyýeliň “erbetleridir”. Olar Mukaddes Ruhy gözleýän Matta ýazgysyndaky akylsyz gyzlardyr; bu bolsa üç şaýadyň bilelikde görkezmesi bilen, nikä taýýarlanmaga berlen mümkinçilikleriniň geçip gidendigine we toýa gitmäge olaryň egin-eşiginiň ýokdugyna düşünýänleri anyk görkezýär, çünki olar häzir açylyp berilýän ýörite habary “eşitmekden” ýüz öwürdiler. Ýörite habar açylyp berlen wagtdan synag möhletiniň ýapylmagyna çenli bolan döwür gutulyş üçin soňky çagyryşyň wagtydyr. Şol wagta taýyn bolman ýetmek, “Örän giç!” diýen sözleri eşitmäge taýynlyk görmekdir.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> Erbetlikde, aldawda we azaşmada, ölüm kölegesiniň hut özünde ýatan bir dünýä bar — ukuda, ukuda. Olary oýarmak üçin kalbynda kim janagyrysy çekýär? Haýsy ses olara ýetip biler? Pikirim geljege tarap alnyp gidildi; şonda bu alamat berler: “Ine, Giýew gelýär; Ony garşylamaga çykyp gidiň.” Emma käbirleri öz çyralaryny doldurmak üçin ýag edinmegi gijikdirerler, we juda giç bolup geçenden soň, ýag bilen aňladylýan häsiýetiň başga birine geçirilip bilinmeýändigini bilerler.» Review and Herald, 1896-njy ýylyň 11-nji fewraly.

The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”

On gyzyň tymsaly bilen görkezilen pygamberlik çyzygy häsiýeti görkezmek üçin ýagy ulanýar, emma «altyn ýag» we «mukaddes ýag» hem «Hudaýyň Ruhunyň» habarlaryny görkezýär.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Bütin ýeriň Rebbi tarapyndan durýan ýaglananlar bir wagtlar Şeýtana örtüji kerup hökmünde berlen orna eýedirler. Tagtynyň daşyny gurşap alan mukaddes barlyklar arkaly Reb ýer ýüzüniň ýaşaýjylary bilen üznüksiz aragatnaşygy dowam etdirýär. Altyn ýag, Hudaýyň imanlylaryň çyralaryny öçüp gitmezden, ýalpyldap sönmezden üpjün edip durýan merhemetini aňladýar. Eger bu mukaddes ýag Hudaýyň Ruhunyň habarlarynda asmandan guýulmaýan bolsa, onda şeriň güýçleri adamlara doly gözegçilik ederdi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Hudaý bize iberýän habarlaryny kabul etmedigimizde, Oňa hormatsyzlyk edilýär. Şeýlelikde, garaňkylykda bolanlara ýetirilmegi üçin biziň janymyza guýmak isleýän altyn ýagy ret edýäris. «Ine, ýigit gelýär; oňa garşy çykyp garşy alyň» diýen çagyryş gelende, mukaddes ýagy kabul etmedik, ýüreklerinde Mesihiň merhemetini eziz tutmadyk adamlar akylsyz gyzlar ýaly, özleriniň Rebbi garşy almaga taýýar däldiklerini görerler. Olar ýag almagy öz-özlerinden gazanmak güýjüne eýe däldirler, we olaryň durmuşy weýran bolar. Emma Hudaýyň Mukaddes Ruhy soralsa, eger biz Musa ýaly: «Maňa Seniň şöhratyňy görkez» diýip ýalbarsak, Hudaýyň söýgüsi ýüreklerimize döküler. Altyn turbalar arkaly altyn ýag bize ýetiriler. «Ne gudrat bilen, ne kuwwat bilen, eýsem Meniň Ruhum bilen, diýýär Goşunlaryň Rebbi». Dogrulyk Gününiň ýagty şöhlelerini kabul etmek arkaly, Hudaýyň çagalary dünýäde çyralar ýaly şöhle saçarlar». Review and Herald, July 20, 1897.

Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”

Amos kitabyndaky “o ýana-bu ýana ylgap ýörenler” “wagty golaýlanda” möhri açylýan Ylham kitabyndaky aýratyn habara “düşünmek” boýunça öz jogapkärçiligini ret edýän Ýedinji gün Adventistleriniň toparyny kesgitleýän şaýatlyga goşant goşýarlar.

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Biz häzir iň howply döwürde ýaşaýarys, we hiç birimiz Mesihiň gelşine taýýarlyk gözlemekde gijä galmaly däldiris. Hiç kim akylsyz gyzlaryň göreldesine eýerip, çözgütli pursat gelmezinden öň şol wagtda berk durmaga ýeterlik häsiýet taýýarlygyny gazanmak üçin garaşmagyň howpsuz boljakdygyny pikir etmesin. Myhmanlar çagyrylyp, gözden geçirilende, Mesihiň dogrulygyny gözlemek üçin gaty giç bolar. Häzir Mesihiň dogrulygyny — sizi Guzynyň toý saçagyna girmäge laýyk etjek toý geýimini — geýinmegiň wagtydyr. Tymsalda akylsyz gyzlar ýag soraýan, ýöne öz haýyşlary boýunça ony alyp bilmeýän kişiler hökmünde görkezilýär. Bu bolsa, krizis wagtynda berk durmaga ýeterlik häsiýet ösdürmek arkaly özlerini taýýarlamadyk adamlaryň nyşanydyr. Bu edil olaryň goňşularyna baryp: “Maňa öz häsiýetiňizi beriň, ýogsam men heläk bolaryn” diýýänleri ýalydyr. Akylly bolanlar öz ýaglaryny akylsyz gyzlaryň lowurdap-sönüp duran çyralaryna geçirip bilmediler. Häsiýet geçirilýän zat däldir. Ony satyn almak-da, satmak-da bolmaz; ony gazanmaly. Reb her bir adama synag möhletiniň dowamynda dogry häsiýet gazanmak üçin mümkinçilik berdi; emma Ol bir adamyň kyn tejribelerden geçmek, Uly Mugallymdan sapaklary öwrenmek arkaly ösdürip ýetişdiren häsiýetini başga birine geçirip biljek ýoluny üpjün etmedi; şeýdip ol synag astynda sabyrlylyk görkezip, mümkin däl görünýän zatlaryň daglaryny-da aýryp biljek derejede imany amal edip biler. Söýginiň hoşboý ysyny geçirmegiň — başga birine mylaýymlygy, paýhasly çemeleşmäni we tutanýerliligi bermegiň — mümkinçiligi ýokdur. Bir adamyň ýüreginiň başga biriniň içine Hudaýa we adamzada bolan söýgini guýmagy mümkin däldir.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.

> “Emma gün gelýär we ol biziň üstümize golaýlap gelýär: şonda häsiýetiň her bir tarapy aýratyn synag arkaly aýan ediler. Ahyra çenli imanda bolup, ýörelgä wepaly galýanlar — synag möhletleriniň öňki sagatlarynda synagdan we muşakgatdan geçip, özleriniň dogrulygyny subut edenler we häsiýetlerini Mesihiň keşbine görä kemala getirenler bolar. Bular Mesih bilen ýakyn tanyşlygy ösdüren, Onuň paýhasy we merhemeti arkaly ilahi tebigata şärik bolanlar bolar. Emma hiç bir adam başga birine ýürekden bagyşlanmany we akylyň asylly häsiýetlerini berip, onuň kemçiliklerini ahlak güýji bilen dolduryp bilmez. Biz her birimiz adamlara Mesihsöýer görelde görkezmek arkaly biri-birimiz üçin köp zat edip bileris; şeýlelikde olara, hökümde durup bilmekleri üçin onsuz oňup bilmejek dogrulygy almak maksady bilen, Mesihiň ýanyna barmaga täsir edip bileris. Adamlar doga bilen häsiýet gurmagyň bu möhüm meselesine üns bermeli we öz häsiýetlerini ilahi nusga görä kemala getirmelidirler.” The Youth’s Instructor, January 16, 1896.

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