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# The Book of Daniel - Number One-Hundred

Danyýel kitaby — Ýüzünji sany

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Iman arkaly aklanmak ugrunda dowam edýän göreş: Protestantlykda dönükligiň taryhy seljermesi

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

1888-nji ýyldaky pitne döwründe ýaşulular Jones bilen Waggoner tarapyndan getirilen habar, hakykatda imana görä aklanma baradaky habardy. Dinden çykan protestantçylyk, Mesihiň haçdaky ölümi arkaly berilýän aklanmanyň adamy günäleriniň içinde örtýändigini, emma Onuň ganynyň onuň günälerini hakykatdan-da aýyrmaýandygyny öňe sürýär. Bu ýalan taglymat günäniň aýrylmagyny Ikinji Gelişe goýýar; şonda günäkärler gudratly bir görnüşde üýtgedilýär diýýär. Dinden çykan protestantçylyk hem-de resmi taýdan 1957-nji ýyldan bäri Laodikýa adventizmi, Mesihiň diňe biziň Ornumyzy Tutujydymyzdyr, emma biziň Göreldämiz däldir diýip öňe sürýär. 1888-den bir ýyl öň, Uýamyz Waýt aşakdakylary ýazdy.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> “‘Size täze ýürek bererin, içiňize täze ruh salaryn’. Men bütin ýüregim bilen ynanýaryn: Hudaýyň Ruhy dünýäden yzyna çekilýär, uly ýagtylyga we mümkinçiliklere eýe bolup-da, olardan peýdalanmadyklar ilkinji bolup taşlanyp gidiler. Olar Hudaýyň Ruhuny kederlendirip, ony özlerinden daşlaşdyrdylar. Şeýtanyň häzirki wagtda ýüreklerde, ybadathanalarda we milletlerde edýän işi pygamberlige düşünýän her bir talyby tisgindirmelidir. Ahyry ýakyndyr. Goý, ybadathanalarymyz turup herekete gelsin. Goý, Hudaýyň özgertiji güýji aýry-aýry agzalaryň ýüreginde başdan geçirilsin; şonda biz Hudaýyň Ruhunyň çuňňur hereketini göreris. Günäniň diňe bagyşlanmagy Isanyň ölüminiň ýeke-täk netijesi däldir. Ol çäksiz gurbanlygy diňe günä aýrylsyn diýip däl-de, eýsem ynsan tebigaty dikeldilsin, gaýtadan gözelleşdirilsin, harabalyklaryndan täzeden gurlup, Hudaýyň huzury üçin laýyk edilsin diýip etdi….”

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> “Mesih, Ýakubyň gören, düýbi ýerde duran we iň ýokarky basgançagy iň beýik asmanlara ýetýän merdiwandyr. Bu, gutulyşyň bellenen usulyny görkezýär. Biz bu merdiwanyň basgançaklaryna basgançak yzyna basgançak çykmalydyrys. Eger biziň içimizden haýsydyr birimiz ahyrsoňy gutuljak bolsa, bu Isany merdiwanyň basgançaklaryna ýapyşýan ýaly berk tutunmak arkaly bolar. Mesih iman edýäne paýhas, dogrulyk, mukaddeslenme we halas boluş edildi….”

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> “Hakykatda durýarys diýip oýlaýan, çünki hakykat olaryň bardyr diýip hasap edýän käbir adamlaryň elhenç ýykylyşlary bolar; ýöne olar ony Isada nähili bolsa, şonuň ýaly eýe däldirler. Bir pursatlyk seresapsyzlyk bir jany yzyna gaýtaryp bolmajak heläkçilige itip biler. Bir günä ikinjä alyp barýar, ikinjisi bolsa üçünjiniň ýoluny taýýarlaýar, şeýle hem dowam edýär. Biz Hudaýyň wepaly habarçylary hökmünde, Onuň güýji bilen goralmagymyz üçin Oňa yzygiderli ýalbarmalydyrys. Eger biz borçdan diňe bir garyş sowulsak, soňy heläkçilige eltýän günä ýoluny dowam etdirmek howpuna düşýäris. Her birimiz üçin umyt bardyr, ýöne diňe bir ýolda — özümizi Mesihe berk baglamak we Onuň häsiýetiniň kämilligine ýetmek üçin ähli gujur-gaýratymyzy sarp etmek arkaly.”

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> Günäni ýeňil hasap edýän hem-de hemişe Hudaýyň günäkäre bolan söýgüsi üstünde durýan bu «ýumşak» din, günäkäre özüniň günäniň içindekä we munuň günädigini bilýänkä, Hudaýyň ony halas etjekdigine ynanmagy höweslendirýär. Häzirki hakykata ynanýandygyny ykrar edýänleriň köpüsi hut şeýle edýär. Hakykat olaryň durmuşyndan aýry saklanýar, şonuň üçin hem onuň jany ynandyrmaga we öwürmäge indi mundan artyk güýji ýokdur. Dünýäni, onuň adatlaryny, onuň amallaryny we onuň modalaryny terk etmek üçin her bir nerwiň, ruhuň we myşsanyň ähli güýjüni gaýgyrman dartmak zerurdyr….

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> “Eger siz günäni taşlasaňyz we diri imany amal etseňiz, asmanyň bereketleriniň baýlyklary siziňki bolar.” Selected Messages, 3-nji kitap, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

Soňky döwürde imandan dänmiş Protestantizmiň galp “müňkür-müňkür ýagşyçylyk dini” 1957-nji ýylda Adventizmiň dördünji nesliniň başynda resmi taglymat hökmünde ornaşdyryldy. Ol aklanma barada şeýle bir kesgitlemäni öňe sürdi welin, ol “günäkäre, günäniň içinde galýan hem bolsa, Hudaýyň ony halas etjekdigine ynanmagy höweslendirýär.” Haç taglym berýär ki, “günäleriň bagyşlanmagy Isanyň ölüminiň ýeke-täk netijesi däldir,” çünki “Ol çäksiz gurbanlygy diňe günäniň aýrylmagy üçin däl, eýsem ynsan tebigatynyň dikeldilmegi, täzeden gözelleşdirilmegi, harabalyklaryndan gaýtadan bina edilmegi we Hudaýyň huzury üçin laýyk edilmegi üçin hem berdi.”

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

1957-nji ýylyň pitnesi, 1863-nji ýylda ekilen pitnäniň tohumynyň, soňra 1888-nji ýylda gögerendigini, ondan soň bolsa 1919-njy ýylda neşir edilen kitap (The Doctrine of Christ) bilen aňladylan galp habaryň suwlanyp gelendigini, ahyrsoňunda bolsa Habakugyň iki tagtasy bilen görkezilen asyl “adil adamyň imanynyň” indi aýrylyp, onuň ýerine ýüz dönderen protestantçylykda bar bolan “iman arkaly aklanma” düşünjesiniň bozulan kesgitlemesiniň goýlandygyny açyk yglan edýän miwäni berendigini görkezýär. Ýahudadan bolan boýun egmeýän pygamber masgaralaýjylaryň ýygnagyna dolanyp baryp, Beýteldäki ýalançy pygamber bilen bile nahar iýipdi.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

1856-njy ýylda ilki bilen Milleritler hereketine, soň bolsa 1888-nji ýylda Laodikiýa ýygnagyna ýetirilen Laodikiýa ýygnagyna degişli habar her ädimde ret edildi. Uýam Waýtyň aýdyşyna görä, hem Laodikiýa degişli habar, hem-de iman arkaly aklanma habary bolan şol Jons bilen Waggoneriň habary, ony ret edýän pitneçileriň aslynda köne serhet belgilerini goraýarys diýen çaklama esasynda ret edildi! Olar tarapyndan goralan şol serhet belgileri özleriniň adam eli bilen gurlan, gumuň üstünde bina edilen binýadydy.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

1888-nji ýylda Jones bilen Waggoner tarapyndan hödürlenen “iman arkaly aklanmak” habary, hakykatdaky Hoş Habaryň şu hakykatyny öz içine alýardy: aklananlar şol bir wagtyň özünde mukaddesleşdirilenlerdir. Bu habar aklanmagyň diňe kanuny taýdan mukaddes diýip “yglan edilmek” däl-de, eýsem “hakykatdan-da” mukaddes edilmekdigini aýratyn nygtady. Aýal dogan Waýtyň 1888-nji ýylyň pitnesinden öň birnäçe ýyllap özüniň wagyz edip gelendigini tassyk eden Jones bilen Waggoneriň habary, aklanmagyň hasaba ýazylmagy bilen mukaddesleşmegiň şol bir wagtda berilýändigini görkezýär.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Munuň başgaça bolmagy mümkin däldir, çünki aklanma hem-de mukaddeslenme iman edýäniň içinde Mukaddes Ruhuň bolmagy arkaly amala aşyrylýar. Aklanma we mukaddeslenme, aslynda, iman edýäniň içinde Mukaddes Ruhuň bolmagy bilen amala aşyrylýan bir işiň iki tarapyny beýan edýän iki sözden başga zat däldir.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Bu hut Musanyň habaryna garşy Koranyň pitneçileriniň ret eden habarydy; şol habar 1856-njy ýylda ýene ret edildi, soňra 1888-nji ýylda-da ýene ret edildi, we ahyrynda 1957-nji ýylda Laodikeýa Adventizminiň gutulyş taglymaty hökmünde aç-açan berkidildi. Üznüksiz gozgalaň Hudaýy ýadatdy, çünki halk: “Erbetlik edýänleriň hemmesi Rebbiň nazarynda ýagşydyr, olardan hoşal bolýar; ýa-da, Höküm edýän Hudaý nirede?” diýdi.

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Olar: “Günä edýänler Mesihiň gany arkaly aklanandyr, olar günä etmegini dowam etdirýän bolsalar-da, Hudaý olardan razy bolýar” diýip aýtdylar. Bu, Laodikiýa (höküm edilen halk) iberilen habarda şekillendirilýän ruhy aldawdyr; çünki Mesih Laodikiýalylary “betbagt, biçäre, garyp, kör we ýalaňaç” diýip tanatmagyna garamazdan, olar özlerini “baý, baýadylan we hiç zada mätäç däl” hasap edýärler. Şeýle ýagdaýda bolsa, olar hakykatda Rebbiň agzyndan tüýkürilip çykarylmagyň bosagasynda durýarlar.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Millerit taryhynyň 1844-nji ýyldaky ilkinji göwnüçökgünligiň tejribesinden geçip çydap galan we Ýeremiýa kitabynyň on bäşinji bap, on bäşinji aýatdan ýigrimi birinji aýada çenli böleginde ybadathananyň wepaly gurujylary hökmünde görkezilen we “masgaralaýjylaryň ýygnagyna” dolanmasalar, Hudaýyň “agzy” boljakdyklary wada berlen imanlylar, “masgaralaýjylaryň ýygnagyna” (Beteldäki ýalan pygamber bilen şekillendirilen) hakykatdan-da dolandylar we Laodikeýalylara öwrüldiler; olar Hudaýyň agzyndan çykarylyp taşlanmagyň bosagasynda durýarlar, emma muny bilmeýärler.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

2001-nji ýylyň 11-nji sentýabrynda Laodikeýaly Adventizmiň ýagdaýy, 1840-njy ýylyň 11-nji awgustynda protestantlaryň ýagdaýy arkaly öňünden nyşanlandy. Bu iki taryh hem, Mukaddes Ruh Mesihiň çokundyrylmasynda inen wagtynda jedelçi ýehudylaryň ýagdaýy arkaly nyşanlandy. Bu üç taryhyň her birinde öň saýlanan halk bir gyra süýşürilipdi, we häzirki wagtda-da şol prosesiň içinde gyra süýşürilýär. Ýahýa Çokundyryjynyň döwründe Ähdiň Habarçysy, Petrusyň “saýlanan nesil” diýip atlandyranlary bilen äht baglaşmak üçin gelmelidi.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Emma siz saýlanyp-seçilen nesil, şalyk ruhanylygy, mukaddes millet, aýratyn halksyňyz; garaňkylykdan sizi Öz ajaýyp nuruna çagyran Zatyň şöhratyny yglan edersiňiz diýip: öň wagtlar halk däl ekeniňiz, emma indi Hudaýyň halkysyňyz; öň merhemet tapmadyk ekeniňiz, emma indi merhemet tapdyňyz. 1 Petrus 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Petrus öz döwrüniň täze saýlanan halkyny, ýagny şol döwürde mesihi ýygnagyny görkezýärdi. Olar «saýlanan nesil» hökmünde saýlanypdylar; şol döwürde bolsa Mesih hem-de Çokundyryjy Ýahýa öňki saýlanan halky ýylanlaryň nesli diýip atlandyrypdylar.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Eý, ýylanlaryň nesli, siz erbet bolup, nädip ýagşy sözleri aýdyp bilersiňiz? Çünki agzyň aýdýany ýüregiň dolulygyndandyr. Matta 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Geçip giden nesil, Kutsal Kitap peygamberliğindeki sürüngen olan Şeytan’ın bir simgesi olan “engerekler nesli”dir. Geçip giden nesil, deneme sürelerinin kâsesini doldurmuştu ve dört nesil boyunca engereğin karakterine yerleşmişlerdi. Fahişenin alnını geliştirmişlerdi. İşte bu yüzden Hezekiel sekizinci bölümdeki yirmi beş ihtiyar adam, güneşe secde etmeye razıdır. Papalığın karakterini oluşturmuşlardı.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> “Üçünji perişdäniň habary dünýä iberildi; ol adamlary maňlaýlarynda ýa-da ellerinde haýwanyň ýa-da onuň şekiliniň nyşanyny kabul etmekden duýdurýar. Bu nyşany kabul etmek, haýwanyň çykaran şol bir kararyna gelmegi we Hudaýyň Sözüne göni garşylykda şol bir pikirleri goldamagy aňladýar.” Review and Herald, July 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Haýwanyň belligi — Rim papasy we Şeýtanyň ýer ýüzündäki wekili bolan günä adamsynyň belligidir. Haýwan bilen bir pikirde bolmak, ýylanyň şekilinde nyşanlanan Şeýtan bilen hem bir pikirde bolmakdyr.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> «Dünýäwi bähbitleri we hormat-sylagy gazanmak üçin, ybadathana ýeriň beýik adamlarynyň hoşniýetliligini we goldawyny gözlemäge ugrukdyryldy; şeýlelik bilen Mesihi ret edenden soň, ol Şeýtanyň wekili bolan Rimiň episokopyna tabynlyk görkezmäge iterildi». The Great Controversy, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

Öň saýlanan bir halkyň soňky neslinde olaryň häsiýeti Şeýtanyň häsiýetini şöhlelendirýär. Ozal «Hudaýyň halky däl» bolan «saýlanan nesil» synag, arassalanma we päklenme arkaly saýlanyýar. Synag işinden geçýänler Hudaý bilen äht gatnaşyklarynda bolmak üçin saýlanyýar. Reb Hristian ybadathanasy bilen äht baglaşdy, soňra ýene Millerçi Adventizm bilen baglaşdy, hem-de muny ýüz kyrk dört müň bilen ýene-de edýär.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Reb täze saýlanan Hudaý halky bilen (öňki döwürlerde Hudaýyň halky bolmadyklar bilen) äht baglaşanda, Ol olaryň ýanyna Ähdiň Habarchysy hökmünde gelýär. Malakynyň üçünji babynda ýerine ýetýän üç taryhyň her birinde Ähdiň Habarchysy üçin ýoly taýýarlaýan bir habarçy bar. Birinji habarçy Ýahýa Çokundyryjy bolup, ol ikinji we üçünji habarçynyň nusgasyny görkezdi. Ikinji habarçy William Millerdi. Ýahýa Çokundyryjynyň we William Milleriň pygamberlik aýratynlyklary bilelikde Ähdiň Habarchysynyň gelip, ýüz kyrk dört müň bilen äht baglaşmagy üçin ýoly taýýarlaýan habarçynyň aýratynlyklaryny kesgitleýär.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Ähtiň Habarçysy bolan Mesihiň Öz ybadathanasyna birden gelmegi üçin ýol taýýarlaýan şol üç habarçy, ýerine ýetiriji höküm bilen jemlenýän derňew höküminiň döwründe amala aşyrylýan bir işi şekillendirýär.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Bu ýeriň taryhynyň soňky günlerinde, Hudaýyň Öz buýruklaryny berjaý edýän halky bilen baglaşan ähti täzelenmelidir. “Şol gün olar üçin meýdanyň haýwanlary bilen, asmanyň guşlary bilen we ýeriň süýrenijileri bilen äht baglaşaryn; ýaýy, gylyjy we söweşi ýer ýüzünden ýok ederin, olary amanlykda ýatyraryn. Seni Özüm üçin ebedilik nikalaryn; hawa, seni Özüm üçin dogrulykda, hökümde, söýgi-mähirde we rehime nikalaryn. Hawa, seni Özüm üçin wepadarlykda nikalaryn; sen Rebbi tanarsyň.”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Şol günde şeýle bolar: Men eşiderin, diýýär Reb, gökleri eşiderin, olar hem ýeri eşiderler; ýer hem bugdaýy, şeraby we ýagy eşider; olar hem Ýizregele eşiderler. Men ony ýer ýüzünde Özüm üçin ekerin; merhemet tapmadyga merhemet ederin; Meniň halkym däl bolanlara: “Sen Meniň halkymsyň” diýerin; olar hem: “Sen meniň Hudaýymsyň” diýerler.’ Hoşea 2:14–23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Şol günde, ... Ysraýylyň galyndysy we Ýakubyň öýünden gutulanlar, ... hakykatda Rebbe, Ysraýylyň Mukaddesine daýanarlar.’ Işaýa 10:20. ‘Her milletden, her urugdan, her dilden we her halkdan’ bolanlaryň arasynda: ‘Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi’ diýen habara şatlyk bilen jogap berjekler bolar. Olar özlerini bu ýere baglaýan her bir butdan ýüz öwrerler we ‘asmany, ýeri, deňzi we suw çeşmelerini ýaradana sežde ederler.’ Olar her bir duzakdan azat bolup, dünýäniň öňünde Hudaýyň rehim-şepagatynyň ýadygärleri hökmünde durarlar. Her bir ylahy talaba boýun bolup, olar perişdeler hem-de adamlar tarapyndan ‘Hudaýyň tabşyryklaryny we Isanyň imanyny saklaýanlar’ hökmünde tanalarlar. Ylham 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Ine, günler gelýär, diýýär Reb, şonda ýer sürýän orak orýana ýetişer, üzüm saýýan bolsa tohum sepýäne ýetişer; daglar süýji şerap damdyrar, ähli depeler eräp akyp gider. Men Öz halkym Ysraýylyň ýesirligini yzyna öwrerin, olar haraba galan şäherleri bina edip, olarda ýaşarlar; üzüm baglaryny ekip, olaryň şerabyny içerler; baglar döredip, olaryň miwesini iýerler. Men olary öz topraklarynda oturdaryn, we olara beren topragymdan indi hiç wagt goparylyp çykarylmazlar, diýýär seniň Hudaýyň Reb. Amos 9:13–15.’” Review and Herald, February 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

Malakiýanyň üçünji baby Mesihiň döwründe-de, Milleritleriň döwründe-de ýerine ýetirildi, we şol iki taryh onuň ahyrky günlerde ýerine ýetirilmegini kesgitleýär. Waýt uýamyz Malakiýanyň üçünji babynyň ýerine ýetirilişini Mesihiň ybadathanany arassalamak işi bilen utgaşdyrýar.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Isa dünýäniň alyjylarydyr satyjylaryndan ybadathanany arassalap, ýüregi günäniň haramlygyndan arassalamak baradaky Öz wezipesini yglan etdi,—ýerden gelip çykýan höweslerden, nebisparaz isleglerden, janı zaýalaýan erbet endiklerden arassalamak wezipesini. Malakiýa 3:1–3 sitata getirildi.” The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Ybadathananyň Mesih tarapyndan arassalanmagy, Onuň toba eden günäkäriň ýüregini arassalamak işini alamatlandyrýardy. Ol adamlaryň arasynda ýerine ýetiren gullugynda ýer ýüzündäki ybadathanany iki gezek arassalady.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Pygamber şeýle diýýär: «Men gökden inip gelýän başga bir perişdäni gördüm; onuň uly gudraty bardy, ýer ýüzi onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen batly gygyrdy-da: Beýik Wawilon ýykyldy, ýykyldy, ol şeýtanlaryň mekanyna öwrüldi» (Ylham 18:1, 2). Bu ikinji perişde tarapyndan berlen şol bir habardyr. Wawilon ýykyldy, «çünki ol ähli halklara öz zyna-gazabynyň şerabyny içirdi» (Ylham 14:8). Ol şerap näme? — Onuň ýalan taglymatlary. Ol dünýä dördünji tabşyrygyň Sabatynyň ýerine galp bir sabaty berdi we Şeýtanyň ilkinji gezek Eden bagynda How ene aýdyp geçen ýalan sözüni — janyň tebigy taýdan ölmezligini — gaýtalady. Şeýle hem ol köp görnüşli beýleki ýalňyşlyklary uzaklara we giňden ýaýratdy, «adam buýruklaryny taglymat edip öwredip» (Matta 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Isa Öz hyzmatyna açyk görnüşde başlanda, Ol Ybadathanany onuň mukaddeslige garşy edilen masgaralanyşyndan saplady. Onuň hyzmatynyň iň soňky işleriniň arasynda Ybadathananyň ikinji gezek saplanmagy bardy. Şonuň ýaly-da, dünýäni duýdurmak üçin edilýän soňky işde ybadathanalara iki aýratyn çagyryş edilýär. Ikinji perişdäniň habary şudur: ‘Beýik şäher bolan Wawilon ýykyldy, ýykyldy, çünki ol ähli milletlere öz zynahorlugynyň gazabynyň şerabyny içirdi’ (Ylham 14:8). Üçünji perişdäniň habarynyň güýçli nidasynda bolsa, gökden bir ses şeýle diýýär: ‘Eý, Meniň halkym, ondan çykyň, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan almazlygyňyz üçin. Çünki onuň günäleri göge ýetdi, Hudaý hem onuň etmişlerini ýatlady’ (Ylham 18:4, 5).” Saýlanan Habarlary, 2-nji kitap, 118.

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

Malahyanyň üçünji baby ýerine ýetirilende, Çokundyryjy Ýahýa Isa üçin ýol taýýarlan habarçy boldy; Isa bolsa Ähdiň Habarçysy hökmünde Öz ybadathanasyna duýdansyz gelip, ony iki gezek arassalady. Üç ýarym ýyllyk gullugynda Ol ybadathanany gullugynyň başynda hem, ahyrynda hem arassalady; şeýlelikde arassalama işiniň ahyry aňladýan bir başlangyjyň bardygyny görkezdi. Isa hemişe ahyry başlangyç arkaly aýan edýär, we Alfa hem-de Omega hökmünde Öz işi bilen ylalaşykda, şol üç ýarym ýyl ybadathananyň arassalanmagy bilen başlap, ybadathananyň arassalanmagy bilen hem tamamlandy.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

Üç ýarym ýylyň ahyrynda, Ol, Daniýel kitabynyň dokuzynjy babyndaky: Ol köp adamlar bilen bir hepde üçin ähti tassyklar we şol hepdeniň ortasynda ýok ediler diýen öňünden aýdyşyň ýerine ýetmegi bolup, ähti tassyk eden ganyny dökdi.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Altmış iki hepdeden soň Mesih ýok ediler, ýöne Özi üçin däl; geljek şazadanyň halky şäheri we mukaddes ýeri weýran eder; onuň soňy sil bilen bolar, urşuň ahyryna çenli bolsa harabalyklar kesgitlenendir. Ol köp adam bilen bir hepde üçin ähti berkarar eder; hepdäniň ortasynda bolsa gurbanlygy we sadakany bes etdirer, ýigrenji zatlaryň ýaýramagy sebäpli ol ony haraba öwrer; tä kesgitlenen soňuna çenli, we kesgitlenen zat haraba edileniň üstüne döküler. Daniel 9:26, 27.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> “Bu zatlar babatda sahypa yzyna sahypa ýazyp bolardy. Tutuş mejlisler hem şol bir ýoýulan ýörelgeler bilen hamyrmaýa ýaly ýaýraýar. ‘Çünki onuň baý adamlary zorlukdan doludyr, onuň ýaşaýjylary ýalan sözlediler, olaryň dilleri agyzlarynda aldawdyr.’ Reb Öz ýygnagyny arassalamak üçin işe girişer. Men size hakykatdan aýdýaryn: Reb Öz ady bilen atlandyrylýan edaralarda öwürmek we agdarmak işini etmegiň bosagasynda dur.”

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> “Arassalaýyş işiniň hut näçe tiz başlanjakdygyny aýdyp bilmeýärin, ýöne ol uzak wagt yza süýşürilmez. Eli eleýjili bolan Öz ybadathanasyny onuň ahlak taýdan hapalygyndan arassalar. Ol Öz harmanyny düýpli arassalar. Hudaýyň iň ujypsyz adalatsyzlygy hem edýänleriň hemmesi bilen dawasy bardyr; çünki olar şeýle etmek bilen Hudaýyň ygtyýaryny ret edýärler we Mesihiň Adamyň her bir oglunyň we gyzynyň hatyrasyna öz üstüne alan ýaraşdyrmasyndaky, halas edişindäki paýlaryna howp salýarlar. Hudaýa ýigrenji bolan ýoly tutmak peýda getirermi? Hudaýyň öňünde hödür etmek üçin öz tütediji gaplaryňyza başga ot goýup, munuň tapawudy ýok diýip aýtmak peýda getirermi?”

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> “Çok zady Battle Creekde merkezleşmek Hudaýyň tertibi boýunça bolmandy. Häzir bar bolan ýagdaý maňa duýduryş hökmünde görkezilen ýagdaýyň özüdür. Bu beýanyň üstünde ýüregim agyrýar. Reb bu ahlak taýdan bozujy ýagdaýyň öňüni almak üçin duýduryşlar berdi, emma olara gulak asylmady. ‘Siz ýeriň duzysyňyz; emma duz tagamyny ýitiren bolsa, ol näme bilen duzlandyrylar? Şondan soň ol hiç zada ýaramaz, diňe daşary zyňylyp, adamlaryň aýagy astynda depelenmäge laýyk bolar.’

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> Men doganlaryma oýanmaga ýüzlenýärin. Eger gysga wagtyň içinde üýtgeşiklik bolmasa, men hakykatlary halka aýtmaly bolaryn; çünki bu ýagdaý üýtgemelidir; beýle möhüm we mukaddes işde iman etmedik adamlar indi mundan beýläk dolandyryjylar we ýolbaşçylar bolmaly däldirler. Biz Dawut bilen bile şeýle diýmäge mejbur bolýarys: “Ýa Reb, hereket etmegiň wagty geldi; çünki olar Seniň kanunyňy biderek etdiler.” Special Testimonies, 30, 31.

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