Article

# Elijah - Number Twelve

Ylýas — On iki san

Every valley shall be exalted

Her bir jülge beýgeldiler

Author

Jeff Pippenger

Published

October 17, 2023

Formats

PDF
Word
Song MP3

We are still addressing Elijah as a prophetic symbol. Elijah proclaimed to Ahab that there would not be rain, except at his word for three years.

Biz henizem Ylýasy pygamberlik nyşany hökmünde ele alýarys. Ylýas Ahaba, onuň sözi bolmasa, üç ýyllap ýagyşyň ýagmajakdygyny yglan etdi.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Gileadyň ýaşaýjylaryndan bolan tişbitly Iliýas Ahaba şeýle diýdi: “Öňünde durýan ysraýyl Hudaýy Reb diridir, meniň sözüme görä bolmasa, şu ýyllarda ne çyg, ne-de ýagyş bolar.” 1 Patyşalar 17:1.

Christ informs us in the book of Luke, that the three years was actually three and a half years.

Mesih Luka kitabynda bize üç ýylyň aslynda üç ýarym ýyl bolandygyny habar berýär.

> An he said, Verily, I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. Luke 4:24–26.

> Ol aýtdy: «Dogrusyny aýdýaryn, hiç bir pygamber öz ýurdunda kabul edilýän däldir. Emma size hakykaty aýdýaryn, asman üç ýyl alty aý ýapyk bolup, tutuş ýurtda uly açlyk bolan Ylýasyň günlerinde Ysraýylda köp dul aýal bardy; ýöne Ylýas olaryň hiç birine iberilmedi, diňe Sidonyň şäheri bolan Sareptadaky bir dul aýala iberildi». Luka 4:24–26.

The three and a half years took place in the time of Ahab and Jezebel, thus identifying the three and a half prophetic years from 538 until 1798, when the papacy, represented as Jezebel in the church of Thyatira, ruled during the Dark Ages.

Üç ýarym ýyl Ahap bilen Izebeliň döwründe bolup geçdi; şeýlelikde bu, garaňky asyrlarda Týatira ýygnagynda Izebel hökmünde görkezilen papalygyň höküm süren döwri bolan 538-nji ýyldan 1798-nji ýyla çenli dowam eden pygamberlikdäki üç ýarym ýyly kesgitleýär.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. Revelation 2:20–23.

> Emma saňa garşy birnäçe zatlarym bar: çünki sen özüni pygamber aýal diýip atlandyrýan Jezebel atly aýala ýol berýärsiň; ol Meniň hyzmatkärlerime öwredýär we olary zyna etmäge hem-de butlara gurban edilen zatlardan iýmäge azdyrýar. Men oňa zynasyndan toba etmegi üçin wagt berdim, emma ol toba etmedi. Ine, Men ony düşege taşlajakdyryn, onuň bilen zyna edýänleri-de, eger olar öz işlerinden toba etmese, uly jebire salarýn. Onuň çagalaryny ölüm bilen öldürerin; ähli ýygnaklar böwrekleri we ýürekleri derňeýän Men-digimi bilerler. Şeýle hem Men siziň her biriňize öz işleriňize görä bererin. Ylham 2:20–23.

Jezebel’s “space to repent” was three and a half years in the days of Elijah, and three and a half prophetic years from 538 until 1798 in the Dark Ages of papal persecution. The punishment of Jezebel and the kings of Europe who committed fornication with her, was to be cast into a bed of tribulation and the death of her children. There were faithful souls during the Dark Ages, that had also been cast into a bed of tribulation, but they would live. When cast into the bed of tribulation, the outcome of life for the faithful or death for the unfaithful was based upon their “works.” The faithful’s bed of tribulation, produced patience and life. Their bed of tribulation would cease towards the end of the three and a half years, just before Elijah left Sarepta to command Ahab to call all Israel to Mount Carmel.

Izebeliň “toba etmegi üçin berlen wagt” Ylýasyň günlerinde üç ýarym ýyl bolupdy; şeýle hem papalygyň yzarlamalarynyň Garaňky Asyrlarynda 538-nji ýyldan 1798-nji ýyla çenli üç ýarym pygamberlik ýyly bolupdy. Izebeliň we onuň bilen zyna eden Ýewropa patyşalarynyň jezasy olary muşakgat düşegine taşlamakdan we onuň çagalarynyň ölüminden ybaratdy. Garaňky Asyrlaryň dowamynda muşakgat düşegine taşlanan, emma ýaşap galjak wepaly jandarlar hem bardy. Muşakgat düşegine taşlananda, wepaly üçin ýaşaýşyň ýa-da wepasyz üçin ölümiň netijesi olaryň “işlerine” baglydy. Wepalylaryň muşakgat düşegi sabyr we ýaşaýyş döretdi. Olaryň muşakgat düşegi üç ýarym ýylyň ahyryna golaý, Ylýas Sareptadan çykyp, Ahaba bütin Ysraýyly Karmel dagyna ýygnamagy buýurmak üçin gitmezinden biraz öň, tamamlanardy.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> “Ybadathananyň yzarlanylmagy 1260 ýylyň tutuş döwrüniň dowamynda dowam etmedi. Hudaý Öz halkyna rehimdarlyk edip, olaryň otly synagynyň wagtyny gysgaltdy. Halasgär ybadathana başdan iner ýaly öňünden aýdylan ‘beýik muşakgat’ barada şeýle diýdi: ‘Eger şol günler gysgaldylmadyk bolsady, hiç bir ten halas bolmazdy; emma saýlananlaryň hatyrasyna şol günler gysgaldylar.’ Matthew 24:22. Reformasiýanyň täsiri arkaly yzarlama 1798-nji ýyldan öň bes edildi.” The Great Controversy, 266, 267.

The judgment of the “bed of tribulation” for the papacy would “kill her children with death,” but the judgment of the “bed of tribulation” contained a promise of life for those whose works demonstrated their faithfulness, as illustrated in the death of the widow of Sarepta’s son.

Papalyk üçin niýetlenen “jebir-jepa düşeginiň” hökmi “onuň çagalaryny ölüm bilen öldürer”, ýöne “jebir-jepa düşeginiň” hökmi, amallary özleriniň wepalylygyny görkezýänler üçin, Sareptaly dul aýalyň oglunyň ölümi arkaly şekillendirilişi ýaly, ýaşaýyş wadasyny öz içine alýardy.

> And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried unto the Lord, and said, O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child’s soul come into him again. And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth. 1 Kings 17:17–24.

> Bu wakalardan soň öýüň hojaýyn zenanynyň ogly keselledi; onuň keseli şeýle bir agyrdy welin, onda dem galmady. Şonda ol Iliýa şeýle diýdi: «Eý, Hudaýyň adamy, senden maňa näme? Meniň günämi ýadyňa salmak we oglumy öldürmek üçinmi maňa geldiň?» Ol bolsa oňa: «Ogluňy maňa ber» diýdi. Soňra ony ejesiniň gujagyndan alyp, özi ýaşaýan ýokarky otaga çykardy-da, öz düşeginiň üstünde ýatyrdy. Ol Rebbe ýüzlenip seslendi we şeýle diýdi: «Eý, Reb, meniň Hudaýym, meniň ýanymda ýaşaýan bu dul aýalyň üstüne-de onuň ogluny öldürip, bela getirdiňmi?» Soňra ol çaganyň üstüne üç gezek uzandy we Rebbe ýüzlenip seslendi-de şeýle diýdi: «Eý, Reb, meniň Hudaýym, senden haýyş edýärin, bu çaganyň jany ýene-de onuň içine gaýdyp gelsin». Reb Iliýanyň sesini eşitdi; çaganyň jany onuň içine ýene gaýdyp geldi, we ol direldi. Iliýa çagany alyp, ýokarky otagdan öýe aşak düşirdi-de, ony ejesine tabşyrdy. Iliýa: «Gör, ogluň diri» diýdi. Şonda zenan Iliýa şeýle diýdi: «Indi şundan bilýärin: sen Hudaýyň adamy ekeniň, agzyňdaky Rebbiň sözi hakykatdyr». 1 Patyşalar 17:17–24.

The widow recognized that Elijah was “a man of God,” for “the word of the Lord” that brought her child back to life, was the word “truth.” The three-step process of Elijah stretching himself upon the widow’s son was understood by the widow as the “word” in Elijah’s mouth as “truth.” The Hebrew word ‘emeth,’ is translated in the passage as “truth,” and represents the creative power of Alpha and Omega. It is the Hebrew word created by the first, thirteenth and last letter of the Hebrew alphabet, and represents the Power who can bring the dead back to life.

Dul aýal Eliýanyň “Hudaýyň adamy”dygyna göz ýetirdi, çünki onuň çagasyny täzeden ýaşaýşa getiren “Rebbiň sözi” “hakykat” sözüdi. Eliýanyň dul aýalyň oglunyň üstüne özüni üç gezek uzatmagynyň üç basgançakly amaly dul aýal tarapyndan Eliýanyň agzyndaky “sözüň” “hakykat” bolşy hökmünde düşünildi. Ýewreýçe “’emeth” sözi bu parçadaky ýerde “hakykat” diýip terjime edilýär we Alfa bilen Omeganyň döredijilik güýjüni aňladýar. Ol ýewreý elipbiýiniň birinji, on üçünji we iň soňky harpundan emele gelen ýewreýçe söz bolup, ölülere täzeden ýaşaýyş berip bilýän Güýji aňladýar.

The faithful, just as the unfaithful in the “space” of probationary time represented by the three and a half years, received the judgment of a “bed of tribulation.” Death was the outcome for the children of the class that followed the whore who committed fornication and taught the doctrines of paganism. Life was given to the other class who followed the directions of Elijah, and believed the Word of “truth.”

Wepadarlar, üç ýarym ýyl bilen aňladylýan synag möhletiniň “giňişliginde”, ynamsyzlar ýaly, “muşakgat düşeginiň” hökümine sezewar boldular. Zyna eden jelep aýala eýeren we butparazlygyň taglymatlaryny öwreden synpyň çagalary üçin netijesi ölüm boldy. Ýaşaýyş bolsa, Ylýasyň görkezmelerine eýeren we “hakykat” Sözüne iman eden beýleki synpa berildi.

The widow had followed Elijah’s command to fetch him some water and give him some bread, and her obedience to the prophet’s word represents the faithful in the Dark Ages of Thyatira. (It is worth noting that when Elijah commands the widow to first feed him, and thereafter feed her son and herself that what is represented is that Elijah is the first to receive the food to eat. He is first to receive the message, and thereafter the church.) We are informed that the works of the faithful, were greater at the end than the beginning.

Dul aýal Eliýanyň buýrugyna eýerip, oňa biraz suw getirdi we biraz çörek berdi; onuň pygamberiň sözüne bolan tabynlygy bolsa Týatiranyň garaňky asyrlaryndaky wepalylary aňladýar. (Bellemelidiris: Eliýa dul aýala ilki bilen özüni naharlamagy, şondan soň ogluny we özüni naharlamagy buýran wagty, munuň aňladýan zady Eliýanyň iýmiti almaga ilkinji bolup eýe bolýandygydyr. Habary ilkinji bolup ol alýar, şondan soň bolsa ýygnak.) Bize wepalylaryň işleriniň ahyrynda başyndakyndan has uly bolandygy habar berilýär.

> And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Revelation 2:18, 19.

> Týatira ýygnagynyň perişdesine ýaz: Gözü ot ýalny ýaly, aýaklary inçe bürünç ýaly bolan Hudaýyň Ogly şeýle diýýär: Men seniň işleriňi, söýgiňi, hyzmatyňy, imanyňy, sabyrlylygyňy we işleriňi bilýärin; soňky işleriň ilkinjilerden hem köpdür. Ylham 2:18, 19.

The faithful manifested good “works” during the “space” the papacy was given to repent, but their works at the last were “more than the first.” As the “space” was ending, Christ sent the morning star of the reformation, who began the work of no longer suffering the papacy, who taught the church to “commit fornication, and eat things sacrificed unto idols.”

Wepadarlar papalyga toba etmäge berlen “möhletiň” dowamynda gowy “işleri” ýüze çykardylar, ýöne olaryň soňky “işleri” “ilkisinden has köpdi.” Şol “möhlet” tamamlanmaga golaýlaşanda, Mesih reformasiýanyň ertir ýyldyzyny iberdi; ol papalyga mundan beýläk çydamazlyk işine başlady, sebäbi ol ýygnaga “zina etmegi we butlara gurban edilen zatlary iýmegi” öwredýärdi.

> And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 2:26–29.

> Kim ýeňse we ahyra çenli Meniň işleriimi berjaý etse, Men oňa halklaryň üstünden häkimiýet bererin. Olary demir hasa bilen dolandyrar; küýzäniň gap-gaçlary ýaly param-parça edilerler; edil Men Atamdan kabul edişim ýaly. Men oňa daň ýyldyzyny bererin. Gulagy bolan, Ruhyň ybadathanalara näme diýýändigini eşitsin. Ylham 2:26–29.

Christ had “a few things against” the faithful at the beginning of the “space” given the papacy to repent, for they had allowed Jezebel “which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.” But at the end of the “space” the faithful would cease to suffer the papacy to continue her seductions.

Mesihiň papalyga toba etmegi üçin berlen “möhletiň” başynda wepalylar babatda “birnäçe garşy zady” bardy, çünki olar “özüni pygamber aýal diýip atlandyrýan” Izebele “meniň hyzmatkärlerimi zyna etmäge we butlara gurban edilen zatlary iýmäge öwretmäge hem-de azdyrmaga” ýol beripdiler. Emma şol “möhletiň” ahyrynda wepalylar papalygyň öz azdyryşlaryny dowam etdirmäge mundan beýläk ýol bermezler.

> “In the fourteenth century arose in England the ‘morning star of the Reformation.’ John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter was never to be silenced. That protest opened the struggle which was to result in the emancipation of individuals, of churches, and of nations.” The Great Controversy, 80.

> On dördünji asyrda Angliýada “Reformasiýanyň säher ýyldyzy” peýda boldy. Jon Uiklif diňe bir Angliýa üçin däl, eýsem bütin Hristian dünýäsi üçin reformaçylygyň jarçysy boldy. Oňa aýtmagyna rugsat edilen Rim garşysyndaky beýik garşylyk hiç haçan dymdyrylyp bilinjek däldi. Şol garşylyk ahyrsoňy şahslaryň, ybadathanalaryň we milletleriň azat edilmegine getirjek göreşi başlatdy.” The Great Controversy, 80.

The food God’s servants eat, is the doctrines or message they receive. Fornication is the church employing state power to accomplish the enforcement of her idolatrous doctrines. In the “space” Jezebel was given to repent, the church fled into the wilderness for protection.

Hudaýyň hyzmatkärleriniň iýýän iýmiti, olaryň kabul edýän taglymatlary ýa-da habarydyr. Zyna bolsa, ýygnagyň öz butparazlyk taglymatlaryny mejbury berjaý etdirmek üçin döwlet häkimiýetini ulanmagydyr. Izebeliň toba etmegi üçin berlen “wagt aralygynda” ýygnak gorag üçin çöllüge gaçdy.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days…. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:6, 14–16.

> Aýal çola gaçdy; ol ýerde Hudaý tarapyndan onuň üçin taýýarlanan bir ýer bardy; ol ýerde ony müň iki ýüz altmyş gün bakmalydylar…. Aýala beýik bürgüdiň iki ganaty berildi, ol ýylanyň öňünden çola, öz ýerine uçup gitsin diýip; ol ýerde ol bir wagt, wagtlar we ýarym wagt dowamynda iýmitlendirilýär. Ýylan aýaly suw joşmasy alyp gitsin diýip, onuň yzyndan agzyndan derýa kimin suw çykardy. Emma ýer aýala kömek etdi; ýer agzyny açyp, aždahanyň agzyndan çykaran joşmasyny ýuwutdy. Ylham 12:6, 14–16.

During the time of persecution of Jezebel and Ahab, Obadiah represented the protection that was provided by the wilderness in the time of the papal rule.

Izebeliň we Ahabyň yzarlama döwri mahalynda, Obadýa papalyk hökümdarlygy döwründe çölde üpjün edilen goragy aňladýardy.

> And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 1 Kings 18:3, 4.

> Soňra Ahab öz öý hojalygynyň dolandyryjysy Obadýany çagyrdy. (Obadýa Rebden örän gorkýardy; çünki İzebel Rebbiň pygamberlerini gyranda, Obadýa ýüz pygamberi alyp, olary elli-elliden gowakda gizläp, çörek bilen suw berip saklapdy.) 1 Patyşalar 18:3, 4.

Obadiah’s work of hiding the prophets by fifty in caves is the symbol of the place in the wilderness that was prepared by God to feed the faithful, who refused to eat the doctrines of the papacy and who also refused to accept the unholy relationship represented by her fornication with the kings of Europe. The space of time that Elijah had been directed to the widow of Sarepta for food and protection from Jezebel and Ahab, was the space of time the church fled into the wilderness, and the place prepared for them by God was represented by the work of Obadiah.

Obadýanyň pygamberleri gowaklarda elli-elliden gizlemek işi, Hudaý tarapyndan wepalylyklaryny saklanlar üçin taýýarlanan çöldäki ýeriň nyşanydyr; olar papalygyň taglymatlaryny iýmekden ýüz öwüren, şeýle hem onuň Ýewropanyň patyşalary bilen zina etmegi arkaly görkezilen mukaddes däl gatnaşygy kabul etmekden hem ýüz öwürenlerdi. Izewele we Ahapdan gorag hem-de iýmit üçin Ylýasyň Sarpatly dul aýala iberilen wagt aralygy, ybadathananyň çöle gaçan wagt aralygydy, we olar üçin Hudaý tarapyndan taýýarlanan ýer Obadýanyň işi arkaly görkezilipdi.

Elijah’s place of hiding in Sarepta, called “Zarephath” in the Hebrew, means purification. When the space given Jezebel to repent ended, Elijah went to Obadiah and summoned Ahab to call all Israel to Carmel.

Ibras ýaşyrynyp bolan ýeri bolan Sarepta, ýewreýçe “Zarephath” diýlip atlandyrylýar, onuň manysy tämizlenişdir. Izebeliň toba etmegi üçin berlen möhlet tamamlananda, Ilyas Obadýanyň ýanyna bardy we Ahaba bütin Ysraýyly Karmela çagyrmagy buýurdy.

> And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? And he answered him, I am: go, tell thy lord, Behold, Elijah is here. 1 Kings 18:17, 18.

> Obadýa ýolda barýarka, ine, Ylýas oňa duş geldi; ol ony tanap, ýüzüniň üstüne ýykyldy-da: «Eý jenabym Ylýas, sen şolmy?» diýdi. Ol hem oňa: «Men şolduryn; git-de, öz hojaýynyňa: “Ine, Ylýas şu ýerde” diýip habar ber» diýip jogap berdi. 1 Patyşalar 18:17, 18.

Elijah’s time with the widow of Sarepta symbolizes the Dark Ages. In the narrative of Elijah and the widow, she was gathering two sticks, for she was about to die. A widow in prophecy is a church, and she represented the church in the wilderness that was about to die.

Iliýasyň Sareptaly dul aýal bilen bolan döwri Garaňky Asyrlary alamatlandyrýar. Iliýa bilen dul aýal baradaky wakada ol iki odun çöpüni ýygnaýardy, çünki ol ölmekçi bolupdy. Pygamberlikde dul aýal ýygnagy aňladýar, we ol ölmekçi bolan çölde ýaşaýan ýygnagy aňladýardy.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Revelation 3:1, 2.

> Sardisdäki ýygnagyň perişdesine ýaz: Hudaýyň ýedi Ruhuna we ýedi ýyldyza eýe bolan şeýle diýýär: Seniň işleriňi bilýärin; diri diýlip adyň bar, emma öli sen. Oýanuk bol, ölmek boýunça duran galan zatlary berk et; çünki men seniň işleriňi Hudaýyň huzurynda kämil tapmadym. Ylham 3:1, 2.

She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.

Ol «iki taýajygy ýygnap», öz ölümini garşylamaga taýýarlanýan mahaly, Ylýas onuň işine goşulýar.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. 1 Kings 17:8–12.

> Soňra Rebbiň sözi oňa gelip şeýle diýdi: «Tur, Sidona degişli bolan Sarepta git-de, şol ýerde ýaşap gal; ine, Men ol ýerde bir dul aýala seni eklemegi buýurdym». Şeýlelik bilen ol turup, Sarepta gitdi. Şäheriň derwezesine ýetende, ine, ol ýerde odun çöplerini ýygnap ýören bir dul aýal bardy. Ol ony çagyryp, şeýle diýdi: «Haýyş edýärin, içmegim üçin bir gaba azajyk suw getir». Ol suwy getirmäge barýarka, ol ýene-de ony çagyryp, şeýle diýdi: «Haýyş edýärin, eliňde maňa bir döwüm çörek hem getir». Aýal bolsa şeýle diýdi: «Seniň Hudaýyň Reb diridir, mende bir köke-de ýok; diňe küýzede bir owuç un, ýag gapjagazynda bolsa biraz ýag bar. Ine, men iki sany çöp ýygnaýaryn, öýe girip, ony özüm we oglum üçin taýýarlayyn; soň iýip, öleris». 1 Patyşalar 17:8–12.

The widow of Sarepta was gathering “two sticks.” The widow represents the faithful in the time of Jezebel. Her son represents those during the history of Thyatira that died with the promise of being resurrected in the first resurrection.

Sareptaly dul aýal “iki odun” ýygnap ýördi. Dul aýal Izebeliň döwründäki wepalylary aňladýar. Onuň ogly Týatira döwrüniň taryhynda ilkinji direlişde direldilmek wadasy bilen ölenleri aňladýar.

> And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Revelation 20:4–6.

> Soň men tagtlary gördüm, olar olaryň üstünde oturdylar, olara höküm bermek ygtyýary berildi. Şeýle hem Isanyň şaýatlygy we Hudaýyň sözi üçin başy kesilenleriň janlaryny, ýyrtyja, onuň heýkeline sežde etmedikleriň, maňlaýlaryna ýa-da ellerine onuň nyşanyny kabul etmedikleriň janlaryny gördüm; olar dirildiler we Mesih bilen bilelikde müň ýyl höküm sürdüler. Emma galan ölüler müň ýyl tamam bolýança gaýtadan dirilmediler. Ine, bu ilkinji direlişdir. Ilkinji direlişe gatnaşýan bagtlydyr we mukaddesdir; olaryň üstünden ikinji ölümiň güýji ýokdur, ýöne olar Hudaýyň we Mesihiň ruhanylary bolarlar hem-de Onuň bilen bilelikde müň ýyl höküm sürerler. Ylham 20:4–6.

The widow also represents the few in Sardis, that were worthy and given white garments.

Dul hem Sardiýadaky mynasyp hasaplanan we ak lybaslar berlen az sanly adamlary aňladýar.

> Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Revelation 3:4, 5.

> Sardisde hem eşiklerini hapalamadyk az sanly atlaryň bar; olar meniň bilen ak geýimde gezerler, çünki olar munasypdyrlar. Ýeňiji hem ak lybas geýdiriler; men onuň adyny ýaşaýyş kitabyndan asla öçürmerin, eýsem onuň adyny Atamyň huzurynda we Onuň perişdeleriniň huzurynda ykrar ederin. Ylham 3:4, 5.

Those in the fourth church of Thyatira, who faithfully died, represented by the widow’s son, were given white garments in the fifth seal.

Týatira atly dördünji ýygnakdaky, dul aýalyň ogly bilen şekillendirilen, wepalylykda ölenlere bäşinji möhürde ak lybaslar berildi.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Ol bäşinji möhüri açanda, men gurbanlyk sypasynyň aşagynda Hudaýyň sözi we özleriniň saklan güwäligi sebäpli öldürilenleriň janlaryny gördüm. Olar belent ses bilen gygyryp şeýle diýdiler: «Eý mukaddes we hakyky Hökümdar, ýerde ýaşaýanlardan biziň ganymyz üçin haçana çenli höküm çykarman we ar alman galjaksyň?» Olaryň her birine ak don berildi; hem-de olara, özleri ýaly öldüriljek hyzmatdaşlary we doganlary hem dolýança, az wagtlap dynç almaklary aýdyldy. Ylham 6:9–11.

The martyrs of the Dark Ages were given white robes, and were told to rest in their graves, until another group of papal martyrs were to be killed, as they had been killed. They had been murdered by the papacy during the space of three and a half years, and they were promised that the papacy would ultimately be judged, but not until a second group of papal martyrs were to be murdered, during the soon-coming Sunday law crisis. Sister White connects the martyrs’ request for judgment upon the papacy, with two passages in the book of Revelation.

Garaňky Asyrlaryň şehitlerine ak lybaslar berildi, hem-de olara, özleri nähili öldürilen bolsalar, papalyk tarapyndan şehit ediljek başga bir toparyň öldürilmegine çenli, mazarlarynda dynç almak tabşyryldy. Olar üç ýarym ýyllyk döwürde papalyk tarapyndan öldürilipdiler we olara papalygyň ahyrsoňy höküm ediljekdigi wada berildi, ýöne bu, ýakynda geljek Ýekşenbe güni baradaky kanun krizisinde papalyk tarapyndan şehit ediljek ikinji bir topar öldürilýänçä bolmaly däldi. Aýal dogan Waýt şehitleriň papalyga garşy höküm baradaky haýyşyny, Ylham kitabyndaky iki parça bilen baglanyşdyrýar.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Bäşinji möhür açylanda, Ylham alan Ýahýa görnüşde gurbanlyk sypasynyň aşagynda Hudaýyň Sözi we Isa Mesihiň şaýatlygy üçin öldürilen topary gördi. Mundan soň, Ylham kitabynyň on sekizinji babynda beýan edilen wakalar bolup geçdi; onda wepaly hem hakykatçyl bolanlar Wawilondan çykmaga çagyrylýar. [Ylham 18:1–5, getirilýär.]” Manuscript Releases, 20-nji tom, 14.

Revelation eighteen verses one through five represents the two voices of verse one and verse four. The second voice is the call out of Babylon, and it marks the beginning of the Sunday law persecution, when the mighty movement of the third angel, calls God’s other flock out of Babylon. She also places the passage from the fifth seal at the opening of the seventh seal.

Ylham on sekizinji bap, birden bäşinji aýatlara çenli, birinji hem-de dördünji aýatlardaky iki sesi görkezýär. Ikinji ses Wawilondan çykmak baradaky çagyryşdyr we ol üçünji perişdäniň kuwwatly hereketi Hudaýyň beýleki sürüsini Wawilondan çykmaga çagyrýan wagtda, ýekşenbe kanunynyň yzarlamasynyň başlanýandygyny alamatlandyrýar. Şeýle-de ol bäşinji möhürdäki parçany ýedinji möhüriň açylyşyna ýerleşdirýär.

> “[Revelation 6:9–11 quoted]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “[Ylham 6:9–11-den sitata]. Ine, hakykatda ýok bolan, emma geljekde belli bir wagtda bolup geçjek zatlar hökmünde Ýuhanna görkezilen sahnalar bardy.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Ylham 8:1–4 sitata getirildi.” Golýazmalaryň neşirleri, 20-nji tom, 197.

In Revelation chapter eight, verses one through four, the seventh seal is opened.

Ylhamyň sekizinji babynda, birinji aýatdan dördünji aýata çenli, ýedinji möhür açylýar.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. Revelation 8:1–4.

> Ýedinji möhür açylanda, gökde ýarym sagat çemesi dymyşlyk boldy. Soňra men Hudaýyň huzurynda duran ýedi perişdäni gördüm; olara ýedi surnaý berildi. Mundan başga bir perişde gelip, gurbanlyk sypasynyň ýanynda durdy; onuň elinde altyn tütetgi gapy bardy. Oňa köp hoşboý ysly tütetgi berildi, şonuň bilen ähli mukaddesleriň doga-dileglerini tagtyň öňündäki altyn gurbanlyk sypasynyň üstünde hödür etsin diýip. Şeýlelikde, hoşboý ysly tütetginiň tüssesi, mukaddesleriň doga-dilegleri bilen bilelikde, perişdäniň elinden Hudaýyň huzuryna ýokary galdy. Ylham 8:1–4.

The prayers of the martyrs of the Dark Ages, who in the fifth seal are requesting that God bring judgment upon the whore that commits fornication with the kings of the earth, ascend “up before God,” when the seventh seal is opened. Inspiration aligns the opening of the seventh seal, with Revelation eighteen’s second voice, for it is at the second voice, that God remembers her iniquities, and he then doubles her judgment. Once for the martyrs of the Dark Ages, and once for the blood bath of the Sunday law crisis.

Garaňky asyrlaryň şehitleriniň doga-dilegleri, bäşinji möhürde ýer ýüzüniň patyşalary bilen zyna edýän jelep aýala garşy Hudaýyň höküm çykarmagyny dileýän şol doga-dilegler, ýedinji möhür açylanda “Hudaýyň huzuryna ýokarlanýar.” Ylham ýedinji möhüriň açylmagyny, Ylham kitaby on sekizinji bapdaky ikinji ses bilen utgaşdyrýar; çünki hut şol ikinji sesde Hudaý onuň günälerini ýatlaýar, soňra bolsa onuň höküm jezasyny iki esse artdyrýar. Bir gezek Garaňky asyrlaryň şehitleri üçin, ýene bir gezek bolsa ýekşenbe kanuny krizisiniň ganly gyrgynçylygy üçin.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Soňra men gökden başga bir sesi eşitdim; ol şeýle diýýärdi: Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmaz ýalyňyz we onuň belalaryndan paý almaz ýalyňyz. Çünki onuň günäleri göge çenli ýetdi, we Hudaý onuň etmişlerini ýatlady. Onuň size bereniniň öwezini özüne-de şonuň ýaly beriň we onuň işlerine görä iki esse gaýtaryň; onuň dolduran käsesinde özüne iki esse dolduryň. Ylham 18:4–6.

The few in Sardis that had not defiled their garments, represent those that came out of the history of Thyatira that ended in 1798. They are represented by the widow of Sarepta, a widow who was going to the marriage in 1844.

Sardisdäki egin-eşiklerini harlamadyk az sanly adamlar, 1798-nji ýylda tamamlanan Fýatira taryhyndan çykanlary aňladýar. Olar 1844-nji ýylda nikä barýan dul aýal bolan Sareptaly dul aýal arkaly şekillendirilýär.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Mesihiň mukaddes ýeri arassalamak üçin baş ruhanymyz hökmünde iň mukaddes ýere gelişi, Daniel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günleriň huzuryna gelişi, Daniel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelişi, Malahi tarapyndan öňünden aýdylyşy ýaly, şol bir wakanyň beýanydyr; we bu waka, şeýle hem, Mesihiň Matta 25-däki on gyz baradaky tymsalynda beýan edilişi ýaly, öýlenişige gelen ýigidiň gelişi arkaly hem şekillendirilýär.” Uly dawalaşyk, 426.

The widow, was preparing her last supper before her death, when Elijah commanded her to serve him. She illustrates the faithful few in Thyatira, transitioning into the faithful few in Sardis that were gathering “two sticks” for a “fire”.

Dul aýal öz ölüminden öň soňky agşamlyk naharyny taýýarlap ýörkä, Ylýas oňa özüne hyzmat etmegi buýurdy. Ol Týatiradaky wepaly az sanly topary görkezýär; olar “od” üçin “iki agaç” ýygnap duran Sardisdäki wepaly az sanly topara geçýär.

The “two sticks” represent both houses of ancient Israel, that were trampled down by paganism and then papalism, but were to be gathered together and joined as “one stick,” in the history of 1798 to 1844.

“Iki taýak” gadymy Ysraýylyň iki öýüni aňladýar; olar ilki butparazlyk, soňra bolsa papalyk tarapyndan depelenip basylypdy, emma 1798-den 1844-nji ýyla çenli bolan taryhy döwürde “bir taýak” hökmünde ýygnalyp birleşdirilmelidi.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children forever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Rebbiň sözi ýene-de maňa gelip şeýle diýdi: «Ynha, eý adam ogly, sen özüňe bir taýak al-da, onuň üstüne: “Ýahuda üçin we onuň ýaranlary bolan Ysraýyl ogullary üçin” diýip ýaz. Soňra başga bir taýak al-da, onuň üstüne: “Ýusup üçin, ýagny Efraýymyň taýagy, hem-de onuň ýaranlary bolan tutuş Ysraýyl öýi üçin” diýip ýaz. Olary biri-birine bir taýak edip birleşdir; olar seniň eliňde bir bolar. Seniň halkyňyň ogullary saňa: “Bular bilen nämäni aňladýandygyňy bize görkezmezmiň?” diýip sözlänlerinde, olara aýt: “Hökmürowan Reb şeýle diýýär: Ine, men Efraýymyň elinde bolan Ýusubyň taýagyny we onuň ýaranlary bolan Ysraýyl tirelerini alaryn-da, olary onuň bilen, ýagny Ýahudanyň taýagy bilen birleşdirerin we olary bir taýak ederin; olar Meniň elimde bir bolar.” Seniň üstüne ýazýan taýaklaryň olaryň göz öňünde seniň eliňde bolsun. Olara aýt: “Hökmürowan Reb şeýle diýýär: Ine, men Ysraýyl ogullaryny giden ýerlerindäki milletleriň arasyndan alaryn, olary her tarapdan ýygnaryn we öz topraklaryna getirerin. Olary Ysraýyl daglarynda, şol toprakda bir millet ederin; olaryň hemmesine bir patyşa patyşa bolar. Olar indi asla iki millet bolmazlar, ne-de ýene iki patyşalyga bölünmezler. Olar indi özlerini butlary bilen, nejis ýigrenji zatlary bilen, ýa-da haýsydyr bir günäleri bilen haram etmezler; ýöne men olary günä eden ähli ýaşaýan ýerlerinden halas ederin we olary päklärin. Şeýdip, olar Meniň halkym bolar, Men hem olaryň Hudaýy bolaryn. Hyzmatkärim Dawut olaryň üstünden patyşa bolar, olaryň hemmesiniň bir çopany bolar. Olar Meniň hökümlerim boýunça ýörärler, Meniň düzgünlerimi saklap, olary ýerine ýetirerler. Olar Meniň hyzmatkärim Ýakuba beren, ata-babalaryňyzyň ýaşan topragynda ýaşarlar; olar, özleri-de, çagalary-da, çagalarynyň çagalary-da onda ebedilik ýaşarlar. Hyzmatkärim Dawut olaryň ebedilik hökümdary bolar. Men olar bilen parahatlyk ähtini baglaşaryn; ol, olar bilen ebedi äht bolar. Men olary ýerleşdirerin, köpelderin we mukaddes ýerimi olaryň arasynda ebedilik goýaryn. Meniň çadyrym hem olaryň bilen bolar; hawa, Men olaryň Hudaýy bolaryn, olar hem Meniň halkym bolar. Milletler hem meniň — Rebbiň — Ysraýyly mukaddes edýändigimi bilerler, haçan-da Meniň mukaddes ýerim olaryň arasynda ebedilik bolanda.”» Hezekiýel 37:15–28.

When Elijah leaves Sarepta to call Ahab and all Israel to Mount Carmel, the widowed church that has fled into the wilderness was gathering two sticks for the fire that purifies the widow in advance of the wedding on October 22, 1844. The gathering of the two sticks is the gathering of the Millerite movement that is accomplished in the last sixty-five year period identified in Isaiah seven. The northern kingdom suffered the curse of Moses from 723 BC through 1798, and the southern kingdom suffered the same curse from 677 BC until 1844. In 1844, the spiritual descendants of those two literal nations, were gathered together as one stick, or one nation.

Ylýas Sereptadan çykyp, Ahaby hem-de tutuş Ysraýyly Karmel dagyna çagyranda, çöle gaçyp giden dul galan ybadathana, 1844-nji ýylyň 22-nji oktýabryndaky toýa öňünden dul aýaly päkleýän ot üçin iki taýajyk ýygnap ýördi. Iki taýajygyň ýygnalmagy, Işaýa ýedinjide görkezilen soňky altmyş bäş ýyllyk döwürde amala aşýan Millerit hereketiniň ýygnalmagydyr. Demirgazyk patyşalyk miladydan öňki 723-nji ýyldan 1798-nji ýyla çenli Musanyň näletini başdan geçirdi, günorta patyşalyk bolsa şol bir näleti miladydan öňki 677-nji ýyldan 1844-nji ýyla çenli başdan geçirdi. 1844-nji ýylda şol iki göni manydaky milletiň ruhy nesilleri bir taýajyk, ýagny bir millet hökmünde bir ýere ýygnaldy.

If nothing else Ezekiel defines the two sticks as two nations, that become one nation.

Eger başga hiç zat bolmasa, Ezekiel şol iki taýagy iki millet hökmünde kesgitleýär, olar bolsa bir millete öwrülýär.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Çünki Siriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezindir; we altmyş bäş ýylyň içinde Efraýym halk bolmaz ýaly döwlüp-ýykylar. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remaliýanyň ogludyr. Eger siz iman etmeseňiz, elbetde berk durup bilmersiňiz. Işaýa 7:8, 9.

If we will not believe the prophecy of sixty-five years, we will not be established.

Altmış bäş ýyl baradaky pygamberlige ynanmasak, berkidilmeris.

We will continue to present Elijah’s symbolism in the next article.

Biz geljekki makalada Ylýasyň simwolizmini beýan etmegimizi dowam etdireris.

Back to Articles