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# The Revelation of Jesus Christ - Number One

Isa Mesihiň Ylhamy — Birinji San

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Ylham Tohumlary: Tymsallardan Ahyrky Duýduryşa çenli pygamberlik nagyşynyň üsti açylýar

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Amerikanyň Birleşen Ştatlary Mukaddes Kitapda anyk görkezilýär. Dünýäniň ahyrynda Amerikanyň Birleşen Ştatlaryny anyk görkezýän birnäçe mukaddes kitaphan bölekleri bar. Ylham kitabyň on üçünji babynda Amerikanyň Birleşen Ştatlary ikinji, ýagny ýerden çykýan iki şahly wagşy haýwan bolup, ähli dünýäniň wagşy haýwanyň nyşany bolmasa, satyn almagyny-da, satmagyny-da gadagan edýär.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Soňra men ýerden çykyp gelýän başga bir haýwany gördüm; onuň guzynyňky ýaly iki şahasy bardy, emma ol aždaha ýaly gepleýärdi. Ol öz öňündäki birinji haýwanyň ähli häkimiýetini ulanýardy we öldüriji ýarasy sagaldylan birinji haýwana ýer ýüzüni hem-de onda ýaşaýanlary sežde etdirmekdeydi. Ol beýik gudratlar görkezýärdi, hatda adamlaryň gözüniň alnynda asmandan ýere ot inderýärdi. Şeýle hem, haýwanyň öňünde etmäge ygtyýary bolan gudratlarynyň üsti bilen ýer ýüzünde ýaşaýanlary azdyrýardy; ýer ýüzünde ýaşaýanlara gylyç ýarasyny alyp-da diri galan haýwanyň keşbini ýasamagy aýdýardy. Şeýle-de oňa haýwanyň keşbine jan bermäge ygtyýar berildi; haýwanyň keşbi gepleýän ýaly bolup, haýwanyň keşbine sežde etmeýänleriň hemmesiniň öldürilmegini üpjün edýärdi. Şeýle hem, ol hemmeleri — kiçini-de ulusyny, baýy-da garyby, azady-da guly — sag ellerine ýa-da maňlaýlaryna bir nyşan almaga mejbur edýärdi. Şeýlelikde, şol nyşany ýa-da haýwanyň adyny, ýa-da onuň adynyň sanyny götermeýän hiç kim satyn alyp hem, satyp hem bilmezdi.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Ine, paýhas bardyr. Düşünjesi bolan haýwanyň sanyny hasaplasyn; çünki ol adamyň sanydyr; onuň sany alty ýüz altmyş altydyr. Ylham 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Bu parçada iki şahly ýer haýwany bilen baglanyşykly ýedi esasy pygamberlik häsiýeti bardyr. Ol özünden öňki haýwanyň güýjüni ulanýar; ol dünýädäki her kesi özünden öňki haýwana ybadat etmäge mejbur edýär; ol ähli adamlaryň görýän beýik gudratlaryny edýär; ol bütin dünýäni azdyrýar we dünýäni özünden öňki haýwanyň keşbini ýasamagy buýurýar; ol haýwanyň keşbine jan berýär we ol gepleýär; ol bütin dünýäni ölüm jezasy bilen haýwanyň keşbine ybadat etmäge mejbur edýär; we ol bütin dünýäni haýwanyň tamgasyny maňlaýynda ýa-da elinde kabul etmäge mejbur edýär hem-de haýwanyň tamgasy, ady ýa-da sany bolmadyklara satyn almagy we satmagy gadagan edýär.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

On birinji aýatda «ýerden çykýan» janawar tarapyndan amala aşyrylýan aldaw işi şeýle bir ýalňyşdyryjy we güýçlüdir welin, ol «ýerde ýaşaýanlary azdyrýar». Bütin dünýä Amerikanyň Birleşen Ştatlary tarapyndan azdyrylar. Ýagny, Hudaýyň ybadathanasyny hasaba almazdan, tutuş dünýä antikristiň nyşanyny kabul etmäge aldaw bilen ugrukdyrylar. Bu bütindünýäni gurşap aljak aldawyň öňünden gelýän pygamberlik wakalary eýýäm başlanandyr.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Mukaddes Kitapdan bolan käbir hekaýalary adamlaryň köpüsi, diňe ýüzleý derejede bolsa-da, bilýär. Köp adamlar Musa bilen Parawnyň, Daniel bilen Nebukadnesaryň ýa-da Isa bilen Pilatyň arasyndaky garşylyklary eşidendir. Adamlar bu Mukaddes Kitap hekaýalaryny düşünmegiň dürli derejelerinde bilýärler, ýöne Mukaddes Kitap pygamberliginiň patyşalary we patyşalyklary göni hem-de örän anyk kesgitleýändigini hökman duýmaýarlar. Bu, şübhesiz, Musa, Daniel we Mesih babatda şeýle bolupdy. Müsür, Wawilon we Rim — bularyň ählisi özlerine degişli patyşalyklar baradaky çaklamalary ýerine ýetiren taryhdan öň, Mukaddes Kitap pygamberliginde anyk görkezilipdi. Hudaý hiç haçan üýtgemeýär.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Çünki Men Reb, Men üýtgemeýärin; şoňa görä siz, Ýakubyň ogullary, ýok edilmediňiz. Malaky 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Isa Mesih düýn-de, şu gün-de we bakylykda hem şol biridyr. Ýewreýlere 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Hudaýyň hiç wagt üýtgemeýändigi baradaky hakykat bize Ylham kitabynyň on üçünji babyndaky iki şahly ýer haýwanyna garanymyzda käbir ýönekeý mantygy ulanmaga mümkinçilik berýär. Hudaýyň Müsüriň, Wawilonyň we Rimiň patyşalyklaryny Öz ybadathanasynyň halky bilen gatnaşyga girip, ony yzarlap-gynanda göni kesgitläp beren pygamberliklerini bilýändigimiz sebäpli, Ylham kitabynyň on üçünji babyndaky ýer haýwany barada käbir hakykatlary kesgitläp bileris. Ýer haýwany, Müsür, Wawilon we Rim bilen bolşy ýaly, şol millete degişli pygamberlik ýerine ýetýän taryhyň öňüsyrasynda Mukaddes Ýazgylaryň pygamberliginde göni kesgitlener. Men bu hakykaty örän ýönekeý, emma möhüm bir bibliýa düzgünine esaslanyp kesgitläp biljekdigimizi aýdýaryn. Bu düzgün hakykatyň iki şaýatlygyň esasynda tassyklanýandygyny görkezýär.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Ölüme mynasyp adam iki şaýadyň ýa-da üç şaýadyň sözi bilen öldürilsin; ýöne bir şaýadyň sözi bilen ol öldürilmesin. Kanuny gaýtalamak 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Hiç bir adamyň eden her nähaklygy ýa-da islendik günäsi, ýagny onuň eden islendik günäsi üçin, onuň garşysyna bir şaýat ýeterlik bolmaz; iş iki şaýadyň ýa-da üç şaýadyň sözi bilen tassyklanar. Kanun taglymaty 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Bu size gelişimin üçünji gezekidir. Her söz iki ya-da üç şaýadyň agzy bilen tassyklanar. 2 Korinfliler 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Ýaşuly birine garşy aýdylýan aýyplamany, iki ýa-da üç şaýadyň öňünde bolmasa, kabul etme. 1 Timoteos 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Mukaddes Ýazgylaryň pygamberligi, Hudaýyň Müsüriň pitneçi Fyrowny bilen iş salyşan wagtynda, gadymy Müsüriň heläk boljakdygyny öňünden aýdypdy. Mukaddes Ýazgylaryň pygamberligi, Wawilonyň pitneçi patyşalary bilen hem iş salyşmak bilen birlikde, gadymy Wawilonyň göterilişini we ýykylşyny öňünden aýdypdy. Mukaddes Ýazgylaryň pygamberligi, butparaz Rimiň imperiýasynyň göterilişini we ýykylşyny öňünden aýdyp, şeýle hem Rimiň azgyn wekillerini ýüze çykaryp, olar bilen iş salyşdy. Hudaýyň hiç wagt üýtgemeýän häsiýetiniň yzygiderliligi, Mukaddes Ýazgylaryň pygamberliginde agzalýan iň ähmiýetli şalygyň — Ylham kitaby on üçünji bapdaky ýer haýwanynyň — hökman Mukaddes Ýazgylaryň pygamberligi arkaly tanadyljakdygyny görkezýär.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Ylhamyň on üçünji bapyndaky ýer-haýwan baradaky pygamberlik ýerine ýetende, Hudaýyň ybadathanasy Musanyň, Daniýeliň we Mesihiň üsti bilen pygamberlik taýdan şekillendirilişi ýaly, ýer-haýwanyň syýasy hem-de dini ýolbaşçylygy bilen garşylykly ýüzbe-ýüz bolar. Dünýäniň soňunda Amerikanyň Birleşen Ştatlarynyň pygamberlikdäki orny Mukaddes Kitap pygamberlikleriniň esasy mowzuklarynyň biridir. Amerikanyň Birleşen Ştatlarynyň Mukaddes Kitap pygamberligindäki ornuny kesgitleýän mukaddes kitaby maglumatlaryny ösdürip beýan edenimizde, biz Mukaddes Kitabyň öz içinde bar bolan kadalary ulanararys, çünki Hudaýyň Sözi adamyň hiç bir kesgitlemesine mätäç däldir. Gadymy Ysraýyla dabaraly düzgünler, saglyk düzgünleri, on ahlak düzgüni, ekerançylyk baradaky düzgünler we şonuň ýaly köp düzgünler berildi. Hudaý tertiplidir.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Ähli zat edepli we tertip-düzgünlik bilen edilsin. 1 Korinfliler 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Mukaddes Kitabyň ýazgylary, Hudaý tarapyndan berlen düzgünleri diňe äsgermezlik etmek arkaly adamyň bereketlenjekdigini görkezýän hiç hili şaýatlyk bermeýär. Pygamberlik öwrenişi maksady bilen Mukaddes Kitapda we onuň özi tarapyndan berkidilen pygamberlik düşündirişiniň düzgünlerini äsgermezlik edýän biri nädip bereket almagyna garaşyp biler?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Geliň indi, bilelikde pikir ýöredeliň, diýip Reb aýdýar: günäleriňiz gyrmyzy ýaly bolsa-da, gar ýaly ap-ak bolar; goýy gyzyl ýaly bolsa-da, ýüň ýaly bolar. Işaýa 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Mukaddes Kitabyň düzgünlerini ulanyşymyz ýaly, bu düzgünleriň hakyky ýa-da ýalan bolandygyny kesgitlemäge we tassyklamaga Mukaddes Kitabyň özüne ýol bereris. Hudaýyň dürli düzgünleriniň hemmesinde bolşy ýaly, düzgünleriň hem hemişe şeýtanyň galp garşylygy bar. Şonuň üçin, haçan-da bir hakykaty berkitmek üçin bir düzgün ulanylanda, onda hem kesgitlenen hakykat, hem-de ulanylan düzgün synagdan geçirilmelidir.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Ezizler, her ruha ynanmaň, eýsem ruhlaryň Hudadandygyny ýa-da däldigini synaň; çünki dünýä köp ýalan pygamberler çykypdyr. 1 Ýahýa 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Bu barlagda Amerikanyň Birleşen Ştatlarynyň pygamberlikdäki ornuny kesgitlemekden başga ýene bir maksat hem, Isa Mesihe bu aýratyn nesle çenli gizlin saklan Ylham kitabynyň gizlin habaryny kesgitlemekdir.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Gizlin zatlar Hudaýymyz Rebbiňkidir; emma aýan edilen zatlar bize we çagalarymyza ebedilik degişlidir, goý, biz bu kanunyň ähli sözlerini ýerine ýetireris. Kanun taglymaty 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Aýan edilen Hudaýyň pygamberlik syrlary, şol syry kabul edenleriň Onuň kanunyny berjaý edip bilmegi maksady bilendir. Adamlar Onuň kanunyny diňe ol ýüreklerine ýazylan ýagdaýynda berjaý edip bilerler. Ylham kitabynda möhüri açylýan syr, Mukaddes Ruhuň Hudaýyň kanunyny biziň içki agzalarymyza we ýüreklerimize ýazmagynyň işiniň bir bölegidir. Hudaýyň halkyna açylýan syr, haçan-da we eger iman arkaly kabul edilse, täze ähti berkarar edýär.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Ine, günler gelýär, diýýär Reb, Men Ysraýyl öýi bilen we Ýahuda öýi bilen täze äht baglaşaryn: ol, olaryň ata-babalary bilen, olary Müsür ýurdunyndan çykarmak üçin ellerinden tutan günümde baglaşan ähtim ýaly bolmaz; sebäbi olar Meniň ähtimi bozdylar, Men bolsa olara ärdim, diýýär Reb: Emma Ysraýyl öýi bilen baglaşjak ähtim şudur; şol günlerden soň, diýýär Reb, kanunymy olaryň içlerine ýerleşdirerin we ony olaryň ýüreklerine ýazaryn; Men olaryň Hudaýy bolaryn, olar bolsa Meniň halkym bolarlar. Ýeremiýa 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Bu ýeriň taryhynyň soňky günlerinde, Hudaýyň Öz buýruklaryny ýerine ýetirýän halky bilen baglaşan ähti täzeden dikeldilmelidir.” Review and Herald, 1914-nji ýylyň 26-njy fewraly.

Revelation 1:1–3 The Final Warning Message:

Ylham 1:1–3 Soňky Duýduryş Habary:

> The Revelation of Jesus Christ, which God gave unto him, to shew 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 Ylhamy; muny Hudaý öz hyzmatkärlerine tizden berjaý bolmaly zatlary görkezmek üçin Oňa berdi; we Ol muny öz perişdesi arkaly öz hyzmatkäri Ýahýa iberip, aýan etdi. Ol Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören zatlarynyň hemmesine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan bagtlydyr, şeýle hem ony diňleýänler we onda ýazylanlary berjaý edýänler bagtlydyr; çünki wagt golaýdyr. Ylham 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Ylham kitabyň birinji babyndaky ilkinji üç aýat “Isa Mesihiň Ylhamynyň” adamzat üçin ahyrky habar bolup durýandygyny görkezýär. Munuň hakykatdan-da bir habardygy aýdyňdyr, sebäbi “Isa Mesihiň Ylhami” gökdäki Atasy tarapyndan Oňa hyzmatkärlerine “tiz wagtda bolup geçmeli” zatlary görkezmek üçin berildi.

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Bize şunu göz öňünde tutmak tabşyrylýar: “Mukaddes Ruh pygamberligiň berlişinde-de” hem-de “şekillendirilen wakalarda-da” işleri şeýle bir tertipläpdir.

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Mukaddes Ruh, hem pygamberligiň berlişinde, hem-de şekillendirilen wakalarda, şeýle bir tertipläpdir welin, munuň üsti bilen ynsan wekiliň göz öňünde bolmazlygyny, Mesihde gizlenip saklanmalydygyny, hem-de asmanlaryň Reb Hudaýynyň we Onuň kanunynyň beýgeldilmelidigini öwredýär. Daniýel kitabyny okaň. Şol ýerde görkezilen şalyklaryň taryhyny nokatma-nokat ýatlaň.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

Ylham kitabyň birinji bapynyň ilkinji üç aýatynda “şekillendirilen wakalar” hem-de “pygamberligiň berlişi” Hudaýyň adamlara nähili ädimme-ädim habar ýetirýändiginiň işini anyk görkezýär, şeýle hem ýetirilýän habaryň “Isa Mesihiň Ylhamy” diýlip atlandyrylýandygyny bildirýär.

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Soňra Isa Mesih Hudaýdan alan habary bilen iki işi etdi. Ol habary Öz perişdesi arkaly iberdi, şeýle hem şol perişde arkaly Öz habaryny alamatlar bilen beýan etdi. Soňra onuň perişdesi habary ýazyp alan pygamber Ýahýa ýetirdi, ol hem ony sen bilen men üçin ýygnaklara iberdi. Ilkinji üç aýat habary ýetirmekde gatnaşýan hem “habary”, hem-de “aragatnaşyk amaly”ny nygtamak üçin “Mukaddes Ruh” tarapyndan şeýle “görnüşe salnypdy”.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Biziň garap geçýän üç aýatymyz adamzada berlen iň soňky habary beýan edýär, ýöne ol diňe bir iň soňky habar bolman, ondan-da möhümi, bu üç aýat ýer ýüzüne iberilen iň soňky “duýduryş” habaryny aňladýar. Habaryň “duýduryş” häsiýeti, “onda ýazylan zatlary” okandyklary, eşidendikleri we saklandyklary üçin käbir adamlaryň “bagtly” diýlip görkezilmeginde aýan edilýär. “Isa Mesihiň Ylhamy” hökmünde görkezilen bu duýduryşy okamajak-da, eşitmejek-de adamlaryň bir topary bar. Olar üçin bagtly bolmak mümkin däldir. Eger ýazylan zatlary okap, eşidip we saklap bagtly edilýän bir topar bar bolsa, onda bagtly edilmeýän bir toparyň hem bardygy aýdyňdyr. Adam “Isa Mesihiň Ylhamy” habaryny okarmy, eşidermi we saklarmy? Şeýle bolsa, ol bagtly bolar; bolmasa, ol näletlener.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Pygamber şeýle diýýär: ‘Okap berýäne bagtlydyr’ — okamajaklar hem bardyr; bereket olar üçin däldir. ‘Eşidýänler hem’ — pygamberlikler barada aýdylýan hiç zady eşitmek islemeýän käbir adamlar hem bardyr; bereket bu topara degişli däldir. ‘Onda ýazylan zatlary ýerine ýetirýänler hem’ — köp adamlar Ylham kitabynda bar bolan duýduryşlara we görkezmelere gulak asmakdan ýüz öwürýärler; bularyň hiç biri wada berlen berekete dalaş edip bilmez. Pygamberligiň mowzuklaryny masgaralaýanlaryň hemmesi, bu ýerde çynlakaý berlen nyşanlary üstünden gülýänleriň hemmesi, durmuşlaryny özgertmekden we Ynsan Oglunyň gelişine taýýarlanmakdan ýüz öwürýänleriň hemmesi bereketsiz galarlar.” Beýik göreş, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Üçünji aýatdaky “wagty golaýdyr” diýen aňlatma taryhda soňky duýduryş habarynyň gelip ýetýän anyk bir wagtynyň bardygyny görkezýär. “Wagt” — (anyk bir wagt) — “golaýdyr.” Anyk bir wagt gelip ýetmek üzredir, çünki ol golaýdyr, we Hudaýyň halky (Ýahýa arkaly şekillendirilýän) şol “wagt” gelip ýetmezden öň habara düşünýär. Ýahýa Ylham kitabyny birinji asyryň ahyrlaryna golaý ýazdy, emma bu aýatlar 100-nji ýyldan ençeme wagt soň taryhyň belli bir döwründe soňky duýduryş habarynyň yglan ediljekdigini görkezýär. Şol “wagt” “golaý bolanda”, “tizden bolmaly zatlary” görkezýän habar Hudaýyň gullaryna aýan ediler.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Bu makalalar tapgyrynda getirýän Mukaddes Kitap aýatlarymyzyň düşündirilişini tassyk etmek üçin ygtybar hökmünde Mukaddes Kitapdan we Ellen Waýtyň ýazgylaryndan peýdalanylar.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Şeýle hem, William Miller tarapyndan jemlenen pygamberlik düşündirişiniň düzgünlerine hem-de “Prophetic Keys” atly ýygyndyda görkezilen düzgünlere salgylanarys. Şeýle hem, “Habakkuk’s Tables” diýlip atlandyrylýan pygamberlik barlagyndan peýdalanarys.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Biz ulanýan her bir düzgünimizi kesgitlemegi maksat edinmeýäris. Gysgalyk üçin, düzgünleriň has giňişleýin subutnamasyny okamak isleýänler üçin diňe “Prophetic Keys” ýygyndysyna salgylanarys. “Habakkuk’s Tables” tapgyry bilen bolsa, gysgaça degip geçjek käbir mowzuklarymyzyň has çuňňur beýan edilýän käbir çykyşlaryna ünsi çekmegi maksat edinýäris.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Ylham kitabynyň öwrenilişini dowam etdirenimizde, köpçüligiň seslenmesini höweslendirýäris, emma biz diňe alnyp barylýan öwrenişe goşant goşýan tekliplere jogap bereris. Biziň ara alyp maslahatlaşyşymyzyň çägi häzirki çykyşlar tapgyryny, ulanýan pygamberlik kadalarymyzy we Habakkukyň Tablisalarynda tapylýan maglumatlary öz içine alar.

> The Revelation of Jesus Christ, which God gave unto him, to shew 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 Ylhamy, ony Hudaý Öz gullaryna tizden amala aşmaly zatlary görkezmek üçin Oňa berdi; we Ol muny Öz perişdesi arkaly Öz hyzmatkäri Ýahýa iberip, oňa aýan etdi. Ol Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören ähli zatlaryna şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan bagtlydyr, ony eşidýänler we onda ýazylan zatlary berjaý edýänler hem bagtlydyr; çünki wagt golaýdyr. Ylham 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

“Signified” diýip terjime edilen grek sözi “görkezmek” manysyny berýär. Ol habary “öz” perişdesi arkaly iberdi we ony “öz” perişdesi arkaly görkezdi. “Öz” perişdesi Jebraýyldyr.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Perişdäniň: “Men Hudaýyň huzurynda duran Jebraýyl” diýen sözleri onuň asman kazyýetlerinde beýik hormat mertebesini eýeleýändigini görkezýär. Ol Daniýele habar bilen gelende: “Bu zatlarda maňa siziň Şazadaňyz Mikaýyldan [Mesihden] başga goldaw berýän ýokdur” diýdi. Daniýel 10:21. Halasgär Jebraýyl hakda Ylhamda şeýle diýýär: “Ol muny Öz perişdesi arkaly Öz hyzmatkäri Ýahýa iberip, bildirip berdi.” Ylham 1:1. Isa Mesih, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Jebraýyl perişde habar bilen iberilýär we Jebraýyl perişde şol habaryň özüni hem aňladýar. Adamzat taryhda ahyrky duýduryş habarynyň yglan edilmegi üçin “wagt golaýlaşan” nokadyna ýetende, şol ahyrky habar bir perişde bilen aňladylýar. Ylham kitabynda “habarlar” köplenç perişdeler hökmünde görkezilýär, elbetde, Ylhamda “perişde” diýip terjime edilen grek sözi “habarçy” diýmegi aňladýar.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Taryha gelen Hudaýyň hakykatynyň her bir aýan edilişi, elbetde, Isa Mesihiň aýan edilişidir; emma Ylham kitabynyň birinji babyndaky Isa Mesihiň Ylhamy adamzat üçin iň soňky duýduryş bolup, ol “wagt” hökmünde görkezilen belli bir pursatda ýüze çykýar. Ylham kitabynda Ýahýanyň “wagt golaýlady” diýip ýüzlenýän başga bir geçelgesi hem bar. Şol beýleki geçelge meniň birinji aýatlar bilen üçünji aýat hakynda öňe süren ilkinji tassyklamalarymy synagdan geçirmek üçin ikinji şaýatlygy berýär.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Soňra ol maňa diýdi: “Bu sözler ygtybarlydyr we hakykatdyr; mukaddes pygamberleriň Reb Hudaýy Öz perişdesini Öz gullaryna tizden bolmaly zatlary görkezmek üçin iberdi. Ine, Men tiz gelýärin. Bu kitabyň pygamberlik sözlerini berjaý edýän nähili bagtlydyr!”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Men Ýahýa bu zatlary gördüm we eşitdim. Men eşidip we görüp bolanymdan soň, maňa bu zatlary görkezen perişdäniň aýaklarynyň öňünde tagzym edip ybadat etmek üçin ýykyldym.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Soň ol maňa şeýle diýdi: «Saklan, beýle etme; sebäbi men seniň hemguluňdyryn, pygamber bolan doganlaryňdan biridigin, hem-de şu kitabyň sözlerini berjaý edýänlerden biridigin. Hudaýa ybadat et».

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Ol maňa şeýle diýýär: «Bu kitabyň pygamberlik sözlerini möhürleme; çünki wagt golaýdyr. Adalatsyz bolan, goý, mundan beýläk hem adalatsyz bolsun; haram bolan, goý, mundan beýläk hem haram bolsun; dogry bolan, goý, mundan beýläk hem dogry bolsun; mukaddes bolan, goý, mundan beýläk hem mukaddes bolsun». Ylham 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Ylhamat kitabynyň ahyrynda biz Ylhamyň başynda bolan şol bir temany tapýarys. Aragatnaşyk işi we habar ýene-de agzalýar, haçan-da “Reb Hudaý” “ýakynda bolmaly zatlary Öz gullaryna görkezmek üçin Öz perişdesini iberdi.” Gullara “ýakynda bolmaly zatlary” tanadýan habar görkezilen badyna, Mesih Öziniň tiz wagtda gelýändigini yglan edýär. Bu, Mesihiň ikinji gezek gelmeginiň öňünden gelýän habardyr; şonuň üçin hem bu ahyrky duýduryş habarydyr — hut birinji bapdaky birinji aýatda “Isa Mesihiň Ylhamy” hökmünde görkezilen şol bir habardyr. Ylhamyň ilkinji üç aýatynda wada berlen bereket, “bu kitabyň pygamberlik sözlerini berjaý edýän bagtlydyr” diýen beýan bilen gaýtalanýar.

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Bu aýatlarda biz birinji bapda beýan edilen aragatnaşyk işiniň giňeldilişini görýäris; çünki Gabriel habary Ýuhanna ýetirenden soň, Ýuhanna bu habar sebäpli şeýle bir haýrana galýar welin, Gabriela çokunmaga çalyşýar. Şonda Gabriel Ýuhannanyň bu ýalňyş düşünjesinden peýdalanyp, asmandaky perişdeleriň, ýerdäki pygamberleriň hem-de habaryň sözlerini berjaý edýänleriň hemmesiniň “bilelikdäki hyzmatkärler” bolup, Hudaýyň ýaradan zatlaryna däl-de, Ýaradyjy Hudaýa çokunmalydygyny aýdyňlaşdyrýar.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Bu aýatlar birinji bapda göz öňünde tutýan şol bir wakalary we habary suratlandyrýar. Olar Hudaýyň gullaryna tizden berjaý edilmeli zatlary görkezýän ygtybarly hem hakykat sözlerini gaýtadan beýan edýärler. Habar ýene-de Hudaý bilen Onuň gullarynyň arasyndaky aragatnaşyk işiniň çäginde goýlup berilýär. Ýigrimi ikinji bapda bu habaryň ahyrky duýduryş habarydygyna degişli has-da köp subutnama tapýarys, çünki “ýakyndygy” aýdylýan “wagtyň” ynsan synag möhletiniň ýapylmagynyň edil öň ýanynda bolýandygy görkezilýär; sebäbi “adalatsyz bolan henizem adalatsyz bolsun; hapa bolan henizem hapa bolsun; dogruçyl bolan henizem dogruçyl bolsun; mukaddes bolan henizem mukaddes bolsun” diýen yglan synag möhletiniň tamamlanandygyny aňladýar we ýedi ahyrky belanyň başlanmagyny belleýär; olar bolsa öz gezeginde Mesihiň Ikinji Gelişi bilen tamamlanýar.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Şol wagtda seniň halkyňyň ogullary üçin duran beýik Serdar Mihaýyl turar; we şol wagtda halk döreli bäri şu wagta çenli hiç wagt bolmadyk ýaly bir muşakgatly döwür bolar; we şol wagtda kitaba ýazylan tapylanlaryň hemmesi, ýagny seniň halkyň gutular.’ Daniýel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Üçünji perişdäniň habary tamam bolanda, rehim-şepagat ýer ýüzüniň günäkär ýaşaýjylary üçin indi ýalbarmagyny bes eder. Hudaýyň halky öz işini ýerine ýetirdi. Olar ‘soňky ýagşy’, Rebbiň huzuryndan gelýän ‘serginledişi’ kabul etdiler we özleriniň öňünde duran synagly sagat üçin taýýarlandylar. Perişdeler gökde o ýana-bu ýana howlugyp hereket edýärler. Ýerden dolanyp gelýän bir perişde özüniň işiniň tamam bolandygyny yglan edýär; iň soňky synag dünýäniň üstüne getirildi, we özleriniň ylahy düzgünlere wepalylygyny subut edenleriň hemmesi ‘diriniň Hudaýynyň möhürini’ kabul etdiler. Şondan soň Isa ýokardaky mukaddes ýerde Öz şepagatçylygyny bes edýär. Ol ellerini galdyrýar-da, belent ses bilen: ‘Tamam boldy’ diýýär; we Ol şol dabaraly yglany edeninde, ähli perişdeler goşuny täçlerini başlaryndan aýyrýarlar: ‘Adalatsyz bolan, goý heniz hem adalatsyz bolsun; haram bolan, goý heniz hem haram bolsun; dogry bolan, goý heniz hem dogry bolsun; mukaddes bolan, goý heniz hem mukaddes bolsun.’ Ylham 22:11. Her bir iş ýaşaýyş ýa-da ölüm üçin çözülip gutaryldy.” Beýik Göreş, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Ylham kitabyň başynda hem-de Ylham kitabyň ahyrynda şol bir hekaýa beýan edilýär. Bu iki parçany birleşdirmek bize “Isa Mesihiň Ylhamynyň” Mesihiň Ikinji Gelişinden öň adamzada berilýän iň soňky duýduryş habarydygyna düşünmäge mümkinçilik berýär. Bu habar synag möhletiniň ýapylmagynyň edil öň ýanynda gelýän bir perişde arkaly nyşanlaýyn beýan edilýär. Bu habar, “wagt golaýlanda” — ýagny synag möhleti ýapylmazyndan edil öň açylýan — bu habary okaýandyklaryna, eşidýändiklerine we oňa eýerýändiklerine görä, adamzady iki topara bölýär.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> Bu dünýäniň taryhynyň soňuna golaýlaşdygymyzça, soňky günlere degişli pygamberlikler aýratyn-da biziň öwrenmegimizi talap edýär. Täze Ähdiň iň soňky kitaby biziň düşünmegimiz zerur bolan hakykatlardan doludyr. Şeýtan köpleriň aňyny kör etdi, şonuň üçin olar Ylham kitabyny öwrenmezlige islendik bahanany höwes bilen kabul etdiler.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘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.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> Ylham kitaby, Daniel kitaby bilen baglanyşyklylykda, çuňňur öwrenilmegi talap edýär. Goý, Hudaýdan gorkýan her bir mugallym Halasgärimiziň Öz hyzmatkäri Ýohanna hut Özi gelip mälim eden Hoş Habary nähili iň aýdyň düşünip, beýan etmelidigini göz öňünde tutsun: “Isa Mesihiň ylhamy, Hudaý Ony Öz hyzmatkärlerine tizden bolmaly zatlary görkezmek üçin Oňa berdi”. Hiç kim Ylham kitabynyň göräýmäge syrly nyşanlary sebäpli ony öwrenmekde ruhdan düşmeli däldir. “Eger sizden birine hikmet ýetmezçilik edýän bolsa, hemmelere sahawatly berýän we ýüzüne basmaýan Hudaýdan sorasyn”. “Bu pygamberligiň sözlerini okaýan, eşidýän we onda ýazylan zatlary berjaý edýän bagtlydyr; çünki wagt golaýdyr”. Biz Ylham kitabynda jemlenen beýik we çynlakaý hakykatlary dünýä yglan etmelidiris. Bu hakykatlar Hudaýyň ybadathanasynyň hut niýetlerine we ýörelgelerine aralaşmalydyr. Bu kitaby has ýakyndan we has yhlasly öwrenmek, onuň özünde saklaýan hakykatlaryny has janytenli beýan etmek gerekdir; bu hakykatlar şu ahyrzamanda ýaşaýanlaryň hemmesine degişlidir. Rebbi bilen duşuşmaga taýýarlanýanlaryň hemmesi bu kitaby yhlasly öwrenmegiň we doga etmegiň mowzugy etmelidir. Bu kitap adynyň aňladýanynyň hut özüdür — ýer ýüzüniň taryhynyň soňky günlerinde bolup geçmeli iň möhüm wakalaryň ylhamydyr. Ýohanna Hudaýyň Sözüne we Mesihiň şaýatlygyna wepaly ynamy sebäpli Patmos adasyna sürgün edildi. Emma onuň sürgün edilmegi ony Mesihden aýyrmady. Reb öz wepaly hyzmatkärine sürgün ýerinde zyýarat etdi we dünýäniň başyna gelmeli zatlar barada oňa görkezme berdi.

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> Bu görkezme biziň üçin iň uly ähmiýete eýedir; çünki biz bu ýeriň taryhynyň soňky günlerinde ýaşaýarys. Tiz wagtda biz Mesihiň Ýuhanna görkezşi ýaly bolup geçmeli wakalaryň amala aşmagyna gadam basarys. Rebbiň habarchylary bu dabaraly hakykatlary hödürlänlerinde, olar ebedi ähmiýetli mowzuklar bilen iş salyşýandyklaryna düşünmelidirler, hem-de öz sözlerini däl-de, Hudaýyň özlerine beren sözlerini aýtmaklary üçin, Mukaddes Ruhuň çokundyrylmagyny gözlemelidirler.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> Ylham kitaby halka açylmalydyr. Köp adamlara onuň möhürlenen kitapdygy öwredildi, ýöne ol diňe hakykaty we nury ret edýänler üçin möhürlenendir. Onuň özünde jemlenen hakykatlar yglan edilmelidir, şonda adamlar örän ýakynda bolup geçjek wakalara taýýarlanmaga mümkinçilik taparlar. Üçünji Perişdäniň Habary heläk bolýan dünýäniň halas bolmagynyň ýeke-täk umydy hökmünde hödürlenmelidir.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Soňky günleriň howplary başymyza inipdir, we biz öz işimizde halky olaryň düşen howpy barada duýdurmalydyrys. Goý, pygamberçiligiň äşgär eden, ýakyn wagtda bolup geçjek dabaraly wakalary ünsden düşürilmän galsyn. Biz Hudaýyň habarçylarydyrys, we ýitirere wagtmyz ýokdur. Rebimiz Isa Mesih bilen bilelikde zähmet çekmek isleýänler bu kitapda duş gelýän hakykatlara çuňňur gyzyklanma görkezerler. Olar galam we ses arkaly Mesihiň açyp görkezmek üçin gökden gelen ajaýyp zatlaryny aýdyňlaşdyrmaga çalşarlar.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Bir ýüz ýyldan hem gowrak wagt ozal, 1906-njy ýylda, bize tiz wagtda “Mesihiň Ýohana boljakdygyny görkezýän wakalaryň amala aşmagyna girişeris” diýlip habar berildi. 1906-njy ýylda bu habar heniz möhürlenip ýapylypdy. Isa Mesihiň Ylhamynyň habarynyň wakalar bolup geçmezinden edil öň Hudaýyň halkyna açylýandygyna düşünmek möhümdir. Bize Ylham kitabynyň “ady nähili many aňladýan bolsa, edil şonuň özi, — bu ýer ýüzüniň taryhynyň soňky günlerinde bolup geçjek iň möhüm wakalaryň aýan edilmesidigini” aýdylýar.

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Olar Hudaýyň halky duýduryşy bermekleri üçin açylýar, şunda duýduryşy eşidýänler «gaty ýakynda bolup geçjek wakalara taýýarlanmaga mümkinçilik alsynlar». Üns bermäge mynasypdyr (çünki Ýahýa, habaryň yglan ediljek döwründäki Hudaýyň halkyny wekilçilik edýär), Ýahýa öz üstünden yzarlama edilmegine sebäp bolan iki meseläni kesgitleýär. Ol «Hudaýyň sözüne bolan wepaly ynamy we Mesihiň şaýatlygy sebäpli» «Patmos adasyna sürgün edildi». Ol Mukaddes Ýazgyny hem, «Isanyň şaýatlygy» bolan Pygamberlik Ruhuny hem kabul edendigi üçin sürgün edildi.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Men oňa sežde etmek üçin onuň aýaklaryna ýykyldym. Ol maňa şeýle diýdi: “Beýtme! Men seniň bilen hem-de Isanyň şaýatlygyna eýe bolan doganlaryň bilen bir hyzmatkärin. Hudaýa sežde et! Çünki Isanyň şaýatlygy pygamberligiň ruhudyr.” Ylham 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Ýahýa dünýäniň ahyrynda ýaşaýan, Isa Mesihiň Ylhamynyň habaryna düşünýän we Mukaddes Kitaby hem-de Pygamberlik Ruhuny berk tutýandyklary üçin yzarlanýan bir halky wekilçilik edýär.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Birinji babyň ilkinji üç aýatynda Hudaý Ata bilen Onuň gullarynyň arasyndaky aragatnaşyk işi aýratyn nygtalýar. Ýigrimi ikinji bap bu aragatnaşyk işiniň beýanyna goşmaça berýär. Bu iki parça Ylham kitabynyň başlangyjyny we ahyryny aňladýar hem-de bilelikde pygamberlik keşbinde Ýahýanyň ornuny jikme-jik görkezýär. Ol diňe Ylhamyň sözlerini ýazan adam däl, eýsem dünýäniň ahyrynda iň soňky duýduryş habaryny ýetirýänleri hem aňladýar.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Reb söz berdi: ony jar edenleriň toplumy örän uludy. Zebur 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Ýahýa habary düzýän «zatlary» «gördi» hem-de «eşitdi» we bu habary ýygnaklara ýazyp ibermek buýrugyny aldy.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Şeýle diýip aýtdy: Men Alfa we Omegamyn, birinji we ahyrkysy; görýän zatlaryňy kitaba ýazyp, ony Aziýadaky ýedi ýygnaga iber: Efese, Smyrna, Pergama, Týatira, Sarda, Filadelfiýa we Laodikiýa. Ylham 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Onuň “eşidenini” we “görenini” ýazyp, Kiçi Aziýanyň ýedi ýygnagyna ibermek oňa buýruldy, emma aýratyn ýygnaklara gezek gelende, Isanyň habarlary göni Ýohana diýdirendigi aýandyr, çünki ýedi ýygnagyň her birine degişli her bir habar: “... daky ýygnagyň perişdesine ýaz” diýen sözler bilen başlanýar. Isa ýygnaklara degişli aýratyn habarlary diýdirip ýazdyrdy.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Isa Ýahýa aýdyp ýazdyrdy, şeýle hem Isa Ýahýa gören we eşiden zatlaryny ýazmagy tabşyrdy, bir gezek bolsa Isa Ýahýa eşiden zadyny ýazmazlygy aýtdy.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Soňra ol ýolbars arlaýşy ýaly gaty ses bilen gygyrdy; ol gygyrandan soň, ýedi gümmürdi öz seslerini çykardy. Ýedi gümmürdi öz seslerini çykaryp bolandan soň, men ýazmaga taýýardym; emma asmandan maňa şeýle diýýän bir sesi eşitdim: «Ýedi gümmürdiniň aýdýanlaryny möhürläp goý, olary ýazma». Ylham 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Ýohanna ýedi gökgürlemesiniň aýdýan zatlaryny möhürläp goýmak tabşyryldy, şeýle etmek bilen hem ol ýedi gökgürlemesiniň habaryny möhürläp goýýardy; edil Daniýele-de öz kitabyny ahyrzaman wagtyna çenli möhürläp goýmak buýrulyşy ýaly.

> 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. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Emma sen, eý Danyýel, bu sözleri gizlin sakla we kitaby ahyrzaman wagtyna çenli möhürle: köpler ol ýana‑bu ýana aýlanyp gezerler, bilim artar.... Şeýle diýdi: Öz ýoluň bilen git, Danyýel; çünki bu sözler ahyrzaman wagtyna çenli ýapykdyr we möhürlenendir. Danyýel 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Şu ýedi gök gürlemesi seslerini çykarandan soň, kiçi kitap barada Danyala berlşi ýaly Yuhanna-da şeýle buýruk gelýär: ‘Ýedi gök gürlemäniň aýdan zatlaryny möhürle.’” The Seventh-day Adventist Bible Commentary, 7-nji tom, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Biziň kesgitleýän zadymyz şudur: Ylham kitabyň hem ahyrynda, hem-de başynda bir habaryň bardygy görkezilýär. Şol habaryň ýetirilişiniň prosesi hem görkezilýär. Habary ýetirmekde Ýahýanyň ýerine ýetirýän roly aýratyn nygtalýar. Käwagt ol diňe gören we eşiden zatlaryny ýazdy. Beýleki wagtlarda oňa diýdirilip ýazdyryldy, bir gezek bolsa oňa eşiden zadyny ýazmazlyk buýruldy. Isa Mesihiň Ylhama degişli habary Atadan, Isa, Jabraýyla, soňra bolsa habary ýazmak we ony ýygnaklara ibermek jogapkärçiligi berlen pygamber Ýahýa berilýär.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Gören zatlaryňy, häzirki bar zatlary hem-de mundan soň boljak zatlary ýaz. Ylham 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Aýaty okap, onuň içindäki Ýahýa ýazmak barada berlen buýrugyň içinde görkezilen pygamberlik ýörelgesini tanamazlyk mümkin bolmagy-da ähtimal. Görlen we eşidilen “zatlary” ýazga geçirmek, şol wagtky häzirki taryhy hasaba almak diýmekdir, çünki Ýahýanyň döwründe şol “zatlar” bardy. Häzirki taryhy ýazga geçirmek, we şeýle etmek bilen bir wagtda geljekde boljak zatlary-da ýazyp goýmak, Ylham kitabyndaky esasy pygamberlik kadasydyr. Ýahýa hut şol ýörelgäni we onuň ähmiýetini nygtamak hem-de aýdyň görkezmek üçin ulanylýar, sebäbi oňa düýp manysynda: “bar bolan zatlary, we” ýaz diýildi; şeýle etmek bilen sen “mundan soň boljak zatlary” hem ýazyp goýarsyň, çünki taryh gaýtalanýar. Bu pygamberlik usuly Isanyň golydyr, çünki gol atmak — atdyr, we Ylham kitabynyň birinji babynda Onuň ady Alfa we Omega diýlip atlandyrylýar. Ol soňy başlangyç bilen kesgitleýär.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Biz ýaňy-ýakynda “Isa Mesihiň Ylhamy” atly ýazgyny öwrenmäge başladyk we häzir birinji bapdaky ilkinji üç aýaty garap çykýarys. “Isa Mesihiň Ylhamy” diýlip atlandyrylan soňky duýduryş habary gökdäki Atadan Isa, Isadan Jebraýyla, Jebraýyldan bolsa ony ýygnaklara ibermek üçin kitapda ýazga geçirýän Ýahýa ýetirilýär. Habaryň şeýle gönüden-göni “Isa Mesihiň Ylhamy” diýlip atlandyrylýandygy sebäpli, Mesihi açyp görkezýän ylhamly Sözüň üsti bilen adamlara ýazylan zatlaryň ähli bölekleriniň arasynda, Isanyň kimdigi we nähili ekendigi baradaky bir aýratynlygyň, Ýahýanyň habary ýazga geçirýän işinde görkezilýändigini bellemek möhümdir. Ol şol wagt bar bolan zatlary ýazanda, entek boljak zatlary hem ýazýardy.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Taryhyň gaýtalanýandygy baradaky hakykat, Ýahýa öz döwrüne degişli bir duýduryşy ýazanda, şol bir wagtyň özünde geljek döwür üçin hem bir duýduryşy beýan etmegi bilen şekillendirilýär. Ýahýa mesihi ýygnagynyň başlangyjynda ýedi ýygnaga ýazanda, ol şol bir wagtda dünýäniň ahyryndaky mesihi ýygnagy üçin hem bir duýduryşy galama alýardy. Mesihiň häsiýetindäki bu aýratynlyk, Mesih Alfa we Omega, ýa-da başlangyç bilen ahyr, ýa-da ilkinji bilen soňky diýlip atlandyrylanda şekillendirilýär. Aslynda, Mukaddes Kitap Mesihiň häsiýetindäki bu aýratynlygy onuň ýeke-täk Hudaýdygyny subut edýän zat hökmünde görkezýär.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Ylhamyň birinji babynda Isany özüni Alfa we Omega hökmünde tanadýandygyny görýäris.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Rebbiň gününde men Ruhda idim; we arkamdan surnaýyň sesine meňzeş beýik bir ses eşitdim; şeýle diýýärdi: Men Alfa we Omega, birinji we ahyrkysy; hem-de, görýän zadyňy kitaba ýazyp, ony Aziýadaky ýedi ýygnaga iber: Efese, Smirna, Pergama, Tiatira, Sardisa, Filadelfiýa we Laodikiýa.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Soň meniň bilen gepleşýän sesi görmek üçin öwrüldim. Öwrülenimde, ýedi altyn şemdany gördüm; we şol ýedi şemdanyň arasynda Ynsan Ogluna meňzeş birini gördüm; ol aýagyna çenli ýetýän lybas geýnipdi, göwsüniň daşyndan altyn guşak bilen guşalypdy. Onuň kellesi we saçlary ýüniňki ýaly, gar ýaly akdy; gözleri bolsa ot alawyna meňzeýärdi. Aýaklary peçde gyzdyrylan ýaly lowurdap duran sap bürünje meňzeýärdi; sesi hem köp suwlaryň şowhunynyňky ýalydy. Ol sag elinde ýedi ýyldyzy tutýardy; agzyndan ýiti iki ýüzli gylyç çykýardy; keşbi bolsa güýçli parlaklygynda şöhle saçýan güne meňzeýärdi.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Men Ony görenimde, öli kimin Onuň aýaklaryna ýykyldym. Ol bolsa sag elini meniň üstüme goýup, maňa şeýle diýdi: Gorkma; ilkinji we ahyrky Men. Ylham 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Bu aýatlaryň içinde köp hakykat bardyr, emma men bu ýerde diňe şony görkezmek isleýärin: Ýahýa Mesihiň surnaý sesine meňzeş sesini eşidip, özüne gürläniň Kimi-digini görmek üçin öwrülende, ol Isa Mesihi asman mukaddes ýeriniň mukaddes bölüminde duran asman Baş Ruhany hökmünde gördi. Soňra Isa Özüni Alfa we Omege, şeýle hem birinji we iň soňky diýip tanatdy. Habarda we onuň ilkinji üç aýatda beýan edilişinde biz Ylham kitabyň ahyryndaky hakykat ugry bilen gabat gelýän bir hakykat ugruny tapdyk. Alfa we Omege hökmünde Isa ahyry başlangyç bilen, iň soňkyny bolsa birinji bilen görkezýär. Ylham kitabynyň ahyrynda, başlangyjynda bolşy ýaly, Ol ýene-de Özüni Alfa we Omege diýip tanadýar.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Ol maňa şeýle diýdi: «Bu sözler ygtybarlydyr we hakykatdyr; mukaddes pygamberleriň Rebbi Hudaý Öz perişdesini gul-hyzmatkärlerine tizden bolmaly zatlary görkezmek üçin iberdi. Ine, Men tiz gelýärin; bu kitabyň pygamberlik sözlerini berjaý edýän bagtlydyr.»

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Men, Ýahýa, bu zatlary gördüm we eşitdim. Men eşidip we görüp bolanymda, maňa bu zatlary görkezýän perişdäniň aýaklarynyň öňünde sežde etmek üçin ýykyldym. Şonda ol maňa diýdi: «Beýtme! Çünki men seniň hyzmatdaşyň, pygamber bolan doganlaryňyň hem-de bu kitabyň sözlerini saklaýanlaryň hyzmatdaşydyryn. Hudaýa sežde et.»

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Ol maňa şeýle diýýär: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýlady.»

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Zalym bolan, goý, heniz hem zalym bolsun; haram bolan, goý, heniz hem haram bolsun; dogry bolan, goý, heniz hem dogry bolsun; mukaddes bolan, goý, heniz hem mukaddes bolsun.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Ine, serediň, Men tizden gelýärin; her kimiň eden işine görä berer ýaly, sylagym Meniň bilendir. Men Alfa we Omega, başlangyç we ahyr, ilkinji we soňkydyryn. Ylham 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Ylham kitaby üns bilen beýan edýär welin, Ýahýa habary ýazga geçirende, ol habar başlangyjyň ahyry suratlandyrýandygy diýen ýörelgä esaslandyryljakdy. Bu habar Ylham kitabynda açylyp görkezilen ilkinji hakykatdyr, hem-de şol bir hakykat kitapda iň soňunda aýdyljak hakykatdyr. Ylham kitabynyň başyndaky we soňundaky şaýatlykda bolsa, Isa Özüni Alfade we Omegado, başlangyç we ahyr, hem-de ilkinji we iň soňky hökmünde tanadýar.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Ylham kitabyndaky ilkinji üç aýat adamzat üçin soňky duýduryş habaryny kesgitleýär. Bu, soňky ýedi beladan we Mesihiň Ikinji Geleşiginden öň gelýän duýduryşdyr. Isa Mesihiň Ylhamy baradaky habar “Öz perişdesi arkaly” “iberildi we alamatlar bilen bildirildi”.

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Şol bir duýduryş habary soňra Ylhamyň soňky parçasında şol bir habarlyk hökmünde görkezilýär, we ol şeýle hem Ylham on dördüň üçünji perişdesi hökmünde beýan edilýär.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Soňra üçünji perişde olaryň yzy bilen gelip, gaty ses bilen şeýle diýdi: Eger kim-de kim haýwana we onuň keşbine sežde etse, maňlaýynda ýa-da elinde onuň nyşanyny kabul etse, şol hem Hudaýyň gaharynyň käsesine garyndysyz guýlan gazabynyň şerabyny içer; hem-de mukaddes perişdeleriň huzurynda we Guzynyň huzurynda ot bilen kükürt içinde azap berler. Olaryň azabynyň tüssesi ebedilikler ebediligine ýokary galar; haýwana we onuň keşbine sežde edýänleriň, hem-de onuň adynyň nyşanyny kabul edýänleriň gündizem, gijelem rahaty ýokdur. Ylham 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Iň soňky duýduryş habary üçünji perişde hökmünde görkezilen habardyr. Ol soňky duýduryşdyr, çünki ol adamzat üçin iň soňky synagy gös-göni anyk görkezýär. Şondan soň gelýän we üçünji perişdä goşulýan başga bir perişde hem bar, we şol perişdäniň habary hem iň soňky duýduryş habarydyr.

> And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Şunlardan soň men gökden inýän başga bir perişdäni gördüm; onuň uly güýji bardy, ýer bolsa onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty gygyryp şeýle diýdi: Beýik Babil ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň gaçybatalgasyna hem-de her bir haram we ýigrenji guşuň kapasasyna öwrüldi. Çünki ähli milletler onuň zynasynyň gazabynyň şerabyndan içdiler, ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzüniň täjirleri bolsa onuň nepislikleriniň köplügi arkaly baýadylar.

> 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. Revelation 18:1–5.

> Soňra men gökden başga bir sesiň şeýle diýýänini eşitdim: “Ondan çykyň, eý halkym, onuň günälerine şärik bolmaň, onuň belalaryndan paý alman galmagyňyz üçin. Çünki onuň günäleri asmana çenli ýetdi, Hudaý hem onuň etmişlerini ýadyna saldy.” Ylham 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Isa Mesihiň Ylhamy bolan habar birinji bapda, on dördünji bapda, on sekizinji bapda we ýigrimi ikinji bapda görkezilýär. Bu habar, Ylhamyň birinji we soňky salgylanmasynda Jebraýyl perişde hökmünde tanadylýan bir perişde arkaly alamatlandyrylýar; soňra bolsa on dördünji we on sekizinji baplarda bu habar asmanda uçýan ýa-da gökden aşak inýän bir perişde arkaly nyşanly görnüşde beýan edilýär.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

On sekizinji bapda gökden inýän perişde has ir onunjy bapda bir perişde inip, bir aýagyny gury ýere, beýlekisini bolsa deňze goýanda nyşanlanýar. Şol perişdäniň ýanynda Ýahýa iýmek buýrulan bir kitapjyk bar; ol onuň agzyny süýji, garnyny bolsa ajy edýär. Ýahýanyň iýýän kitaby bir habardyr, we şol kiçi kitap arkaly görkezilen habar Ylham on sekizinji bapdaky perişdäniň habaryny nyşanlaýar; şonuň üçin ol hem iň soňky duýduryş habarynyň beýanydyr.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Bize Hudaýyň habarynyň perişde arkaly iberilendigi we alamatly görnüşde beýan edilendigi aýdylýar; biz hem Ylham kitabynda şekillendirilýän iň soňky duýduryş habaryny üns bilen gözden geçirsek, iň soňky duýduryş habarynyň ýedi gezek perişde arkaly alamatlandyrylýandygyny görýäris. Ilkinji we iň soňky ýagdaýlarda ol perişde Jabraýyl boldy. Soňra Ylham kitaby 10-njy bapda elinde kiçijik kitap bilen aşak inýän bir perişdäni görýäris. Ylham kitaby 14-nji bapda bolsa ýene üç perişdäni görýäris, olaryň hemmesi iň soňky duýduryş habaryny aňladýar. Soňra Ylham kitaby 18-nji bapda edil şol bir iň soňky duýduryş habaryny aňladýan başga bir perişdäni görýäris. Ýedi iň soňky duýduryş habary perişdeler arkaly görkezilýär. Ilkinji we iň soňkysy perişde Jabraýyldyr, ilkinji bilen iň soňkynyň arasyndaky bäş perişde bolsa nyşanly perişdelerdir.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Elbetde, ýedi ýygnagyň hem hersiniň bir perişdesi bardyr, emma olar ýygnaklara habar getirýärler; biziň ara alyp maslahatlaşýan soňky duýduryş habarymyz bolsa, diňleýjileriň hataryna bütin dünýäni öz içine alýan habardyr.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Ahyrky duýduryş habaryny aňladýan ýedi pygamberlik ugrunyň her biri ünsli seljerilmeli we biri-birine laýyk getirilmelidir, emma şu pursatda men diňe Alfa we Omega baradaky esasy bir ýörelgäni kesgitlemek isleýärin. Hudaýyň Sözünde bir meseläniň ilkinji gezek agzalşy iň möhüm salgylanmadyr. Mukaddes Kitapda “tohumyň” ilkinji gezek agzalşy Gelip çykyş 1:11-dedir; ol ýerde bize tohumyň “öz görnüşine görä” hasyl berjekdigi aýdylýar. Tohumyň ilkinji gezek agzalşy onuň özüni täzeden öndürmek üçin zerur bolan DNK-ny özünde göterýändigini nygtaýar. Isa Hudaýyň Sözüni tohum diýip atlandyrdy.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Şol gün Isa öýden çykyp, deňziň kenarynda oturdy. Onuň ýanyna şeýle köp mähelle ýygnandy welin, Ol gämä mündi-de oturdy; ähli mähelle bolsa kenarda durdy. Soňra Ol olara tymsallar arkaly köp zatlary aýdyp, şeýle diýdi:

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Ine, ekiji tohum sepmäge çykdy; ol sepende, käbir tohumlar ýoluň gyrasyna düşdi, guşlar gelip, olary iýip gutardylar. Käbirleri daşly ýerlere düşdi, ol ýerde toprak kän däldi; topragyň çuňlugy bolmansoň, olar derrew gögerdiler. Emma gün doganda, olar jöwzalandylar; kökleri bolmansoň, gurap gitdiler. Käbirleri tikenleriň arasyna düşdi; tikenler ösüp, olary bogdy. Emma beýlekiler gowy ýere düşdi-de, miwe berdi: käbiri ýüz esse, käbiri altmyş esse, käbiri otuz esse. Eşitmäge gulagy bolan eşitsin.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Şägirtler gelip, Oňa şeýle diýdiler: «Näme üçin Sen olara tymsallar arkaly gepleýäň?»

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Ol olara şeýle jogap berdi: «Gökleriň şalygynyň syrlaryny bilmek size berildi, emma olara berilmedi. Çünki kimde bar bolsa, oňa berler, we ol bolçulyk bilen eýe bolar; emma kimde ýok bolsa, elindäki-de ondan alnyp gidiler. Şonuň üçin Men olar bilen tymsallar arkaly gepleýärin; sebäbi olar görüp durup görmeýärler, eşidip durup eşitmeýärler, ne-de düşünýärler. Şeýlelikde, Işaýanyň pygamberligi olarda ýerine ýetýär; ol şeýle diýýär: “Eşidip eşidersiňiz, emma düşünmersiňiz; görüp görersiňiz, emma duýmarsyňyz. Çünki bu halkyň ýüregi gatylaşdy, gulaklary agyr eşidýär, gözlerini ýumdular; bolmasa, gözleri bilen görerlerdi, gulaklary bilen eşiderlerdi, ýürekleri bilen düşünip dolanarlar-dy, Men hem olary şypalandyrardym.”»

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Emma gözüňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Çünki size dogrusyny aýdýaryn: köp pygamberler we dogry adamlar siziň görýän zatlaryňyzy görmegi arzuw etdiler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi arzuw etdiler, emma eşitmediler.

> Hear ye therefore the parable of the sower.

> Şonuň üçin ekiçiniň tymsalyna gulak asyň.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Haçan-da kim Patyşalyk baradaky sözi eşidip, oňa düşünmese, şonda ýaman bolan gelip, onuň ýüregine ekilen zady sogrup alyp gidýär. Ýoluň gyrasyna tohum kabul eden hem şudur.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Emma tohum daşly ýerlere sepilen kişi sözi eşidip, ony dessine şatlyk bilen kabul edýän adamdyr; emma onuň öz içinde köki ýokdur, ol diňe birsalym dowam edýär; çünki söz sebäpli jebir ýa-da yzarlanma ýüze çykanda, ol bada-bat büdreýär.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Tikenleriň arasyna tohum sepilen hem sözi eşidýän adamdyr; ýöne bu dünýäniň aladalary we baýlygyň aldawçylygy sözi bogýar, şeýdip ol hasylsyz bolýar.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Ýagşy topraga sepilen tohumy kabul eden bolsa, sözi eşidip oňa düşünýän adamdyr; ol hem hasyl berýär we miwe getirýär: biri ýüz esse, biri altmyş esse, biri otuz esse. Matta 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Tohum, ýagny Hudaýyň Sözi, doly bir ösümligi emele getirmek üçin zerur bolan ähli DNK-ny özünde saklaýar. Hudaýyň Sözünde haýsydyr bir temanyň ilkinji gezek agzalşy şol tema degişli ähli unsurlary öz içine alýar. Bu hakykat “ilkinji agzalyş düzgüni” diýlip atlandyrylýar. Bu düzgün näçe içgin öwrenildigiçe, şonça-da berk tassyklanýar.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Alfa bilen Omega baradaky düşündirişimizi hem-de Hudaýyň Sözüniň tohum hökmünde kesgitlemesini dowam etdirmezden ozal, Matta kitabyndan ýaňy-ýakynda getiren parçamyzdan Ylham kitaby baradaky garamagymyzda degişli käbir nokatlara üns bermek ýerliklidir. Ähli pygamberler dünýäniň soňy barada sözleýärler.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Gadymy pygamberleriň her biri öz döwründen has köp biziň döwrümiz üçin sözledi, şonuň üçin olaryň pygamberlikleri biziň üçin güýjündedir. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Mukaddes Kitap, hazinelerini bu son nesil için biriktirmiş ve bir araya bağlamıştır. Eski Ahit tarihinin bütün büyük olayları ve ciddi vakaları, bu son günlerde kilisede tekrar edilmiştir ve edilmektedir.” Selected Messages, book 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Bu bölek üç şaýatlygy berýär, (Pawlus, Petrus we Ellen Waýt) ähli pygamberleriň dünýäniň ahyry hakda aýdýandyklaryny tassyklaýar; hut şol wagtda-da Ylham kitabyndaky syr açylýar. Şonuň üçin, Matta on üçde Isa şeýle diýende: “gözleriňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Çünki size dogrusyny aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi arzuw etdiler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi-de arzuw etdiler, emma eşitmediler,” Ol Ylham kitabynyň birinji babyndaky ilkinji üç aýatda bellenen şol bir bagtyýarlygy beýan edýärdi.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Bu pygamberligiň sözlerini okaýan, eşidýänler hem-de onda ýazylan zatlary berjaý edýänler bagtlydyr; çünki wagt golaýdyr. Ylham 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Isa ekipçi hakyndaky tymsaly beýan etdi, soňra bolsa şägirtler bu tymsal barada Onuň bilen söhbetdeş bolmaga ugrukdyryldy. Emma olar Isa bilen gatnaşyga girizilmezden ozal, Ol olar üçin we has möhümi, biziň üçin şeýle diýdi: «Kimde eşitmäge gulak bar bolsa, goý eşitsin.»

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Isa pygamberi aýdýar we ony, eşitjekler üçin duýduryş bilen tamamlaýar. Soňra şägirtler söhbetdeşlige getirilýär, şol ýerde Isa iň azyndan üç möhüm pikire ýüzlenýär. Ol diňleýjileriň iki toparynyň arasyndaky tapawudy kesgitleýär, şeýle etmek bilen bolsa Işaýa kitabyndan bir bölege ýüzlenip, diňleýjileriň iki topary barada ikinji şaýatlygy getirýär (sebäbi ýadyňyzda bolsun, bularyň hemmesi eşitjekler baradaky çäkde goýlupdyr). Onuň öňe sürýän üçünji pikiri, diňleýjileriň iki toparyndan we Işaýa kitabynyň ikinji şaýatlygyndan başga, Hudaýyň Sözüniň tohum bolmagydyr. Şonuň üçin Hudaýyň Sözüniň tohum bolmagy, Ylham kitaby birinji bapda Isa Mesihiň Ylhamyny eşidýänleriň eşitmeli zatlarynyň bir bölegidir. Ilkinji üç aýatda iki diňleýji bar, edil Matta on üçünji bapda bolşy ýaly iki topar diňleýji bardyr. Matta on üçünji bap, diňlemekden ýüz öwürýänleriň diňlemezligi saýlaýyşlarynyň dürli görnüşlerine diňe käbir düşünje goşýar. Işaýanyň şaýatlygy bolsa eşitmeli habarymyza has-da köp zat goşýar.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Uzzýa patyşanyň ölen ýylynda men hem Rebbi beýik we ýokary galdyrylan tagtda oturan halda gördüm; Onuň donunyň etegi ybadathanany doldurýardy. Onuň üstünde seraflar durdy; olaryň her biriniň alty ganaty bardy: ikisi bilen ýüzüni ýapýardy, ikisi bilen aýaklaryny ýapýardy, ikisi bilen hem uçýardy. Olar biri-birine gygyrıp şeýle diýýärdiler: «Mukaddes, mukaddes, mukaddesdir Hökmürowan Reb; bütin ýer ýüzi Onuň şöhratyndan doludyr». Gygyryp aýdýanyň sesine gapynyň söýeleri sarsdy, öý tüsse bilen doldy.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Soňra men: “Dat günüme! Men heläk boldum; çünki men haram dodakly adamdyryn, men haram dodakly bir halkyň arasynda ýaşaýaryn; sebäbi meniň gözlerim Patyşany, goşunlaryň Rebini gördü” diýdim.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Soňra serafimlerden biri elinde gurbanlyk sypasyndan maşa bilen alan gyzgyn közüni alyp maňa tarap uçup geldi. Ol ony agzyma degirdi-de şeýle diýdi: Ine, bu seniň dodaklaryňa degdi; seniň etmişiň aýryldy, günäň bolsa päklenildi.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Mundan başga-da, Rebbiň sesini eşitdim; Ol şeýle diýdi: «Kimi ibereýin, we biziň üçin kim gider?» Şonda men: «Ine, men; meni iber» diýdim.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Ol aýtdy: Bar, bu halka şeýle diý: Siz hakykatdan-da eşidersiňiz, emma düşünmersiňiz; hakykatdan-da görersiňiz, emma duýmarsyňyz. Bu halkyň ýüregini semredip goý, gulaklaryny agyrlaşdyr, gözlerini ýum; bolmasa, olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünerler, ýüz dönderip gelerler we şypa taparlar.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Şonda men: «Reb, haçana çenli?» diýdim. Ol bolsa şeýle jogap berdi: «Şäherler ilatsyz harabalyga öwrülýänçä, öýler ynsansyz galýança, ýurt bütinleý weýran bolýança, Reb adamlary uzaklara göçirýänçä we ýurduň ortasynda uly taşlanyşyk bolýança. Emma onda ýene-de ondan bir bölegi galar; ol hem gaýdyp geler we ýok edilmek üçin berler. Şeýle-de bolsa, ýapraklaryny dökýän teil agajynda we dubda olaryň özeni galşy ýaly, onuň hem özeni mukaddes tohum bolar». Işaýa 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Elbetde, Işaýanyň bu bölegi beýan edýän pygamberlik temalarynyň çuňlugy taýdan düýbünden haýran galdyryjydyr. Bu temalaryň köpüsi Habakgugyň Tablisalarynda gaýtalap ara alnyp maslahatlaşyldy, şonuň üçin biz diňe Isanyň Öz sözüniň tohumdygyna eden salgysyny göz öňünde tutmagymyzy goldaýan şu bölekdäki nokatlary gysgaça jemläris.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Bu ýerde Işaýanyň şol parçadaky ýerde pygamberi, şonuň üçin hem ahyrzamanda Hudaýyň halkyny aňladýandygy kesgitlenendir. Biziň maksadymyz üçin has möhümi, Işaýa Hudaýyň ybadathanasynyň içinde hyzmat edip ýörkä, günäde ýaşaýan bir halky aňladýar. Işaýa Hudaýyň şöhratynyň ylhamyny alýança, ol özüniň günäliligini tanamady. Ol Laodikiýalydy, ol kördi.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Işaýa başgalaryň günäsini ýazgarypdy; emma indi ol özüni hem olaryň üstüne yglan eden şol hökümine duçar bolan halda görýär. Ol Hudaýa edýän ybadatynda sowuk, jansyz bir dabaraly dessur bilen kanagat edipdi. Reb hakynda bolan şol görnüş oňa berilýänçä, ol muny bilmändi. Indi mukaddes ýeriniň mukaddesligine we beýik şanyna garap durka, onuň paýhasy we zehinleri nähili-de kiçi görünýärdi. Ol nähili mynasyp däl eken! nähili mukaddes hyzmat üçin ýaramsyz eken! Onuň özüne bolan garaýşy resul Pawlusyň şu sözleri bilen beýan edilip bilnerdi: ‘Eý, men nähili betbagt adam! meni bu ölüm bedeninden kim halas eder?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Ýöne Işaýa öz gaýgy-gamynyň içinde kömek iberildi. ‘Şonda serafimlerden biri maňa tarap uçup geldi; onuň elinde gurbanlyk sypasyndan gysgyç bilen alan ýanyp duran köz bardy. Ol muny meniň agzyma degirip diýdi: Ine, bu seniň dodaklaryňa degdi; günäň aýryldy, günäleriň arassalandy.’ Işaýa 6:6, 7.”

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> Işaýa berlen görnüş Hudaýyň halkynyň ahyrky günlerdäki ýagdaýyny görkezýär. Olara imanda asman mukaddesliginde alnyp barylýan işi görmek artykmaçlygy berilendir. «Asmanda Hudaýyň ybadathanasy açyldy, Onuň ybadathanasynda äht sandygy göründi». Olar imanda iň mukaddes ýere seredip, asman mukaddesliginde Mesihiň edýän işini görenlerinde, özleriniň haram dodakly halkdygyna,—dodaklary köplenç bihuda sözlän, zehinleri bolsa mukaddes edilip Hudaýyň şöhraty üçin ulanylmandyr bir halkdygyna düşünýärler. Olar özleriniň ejizligini we mynasyp däldigini Mesihiň şöhratly häsiýetiniň päkligi we görklüligi bilen deňeşdirenlerinde, hakykatdan-da umytsyzlyga düşüp bilerler. Emma olar, Işaýa ýaly, Rebbiň ýürekde galdyrmagy maksat edinýän täsirini kabul etseler, janlaryny Hudaýyň öňünde peseldip kiçeldseler, olar üçin umyt bardyr. Wada älemgoşary tagtyň üstündedir, we Işaýa üçin edilen iş olaryň içinde-de amala aşyrylar. Hudaý ezilen ýürekden gelýän dileglere jogap berer.

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> Hudaýyň bu beýik we dabaraly işiniň maksady bugdaý daňylaryny asman ammaryna ýygnamakdyr; çünki ýer Rebbiň şöhraty bilen dolar. Şeýle bolsa, barha ýaýraýan pisligi görüp, päk däl dodaklardan çykýan sözleri eşidende hiç kim ruhdan düşmesin. Garaňkylygyň güýçleri Hudaýyň halkyna garşy hatara düzülende; Şeýtan soňky beýik çaknyşyk üçin öz goşunlaryny jemlände we onuň güýji uly, hatda tas basyp ýatyryjy ýaly görünende, wada älemgoşary bilen gümmezlenen, beýik we ýokary galdyrylan tagtyň üstündäki ylahy şöhratyň aýdyň görnüşi teselli, ynam we parahatlyk berer.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Görüş “soňky günlerde Hudaýyň halkynyň ýagdaýyny görkezýär.” Soňky günlerde Hudaýyň halky Laodikýalylardyr.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Laodikialylaryň ýygnagynyň perişdesine ýaz: Ine, şeýle diýýär Ämin, ynamdar we hak şaýat, Hudaýyň ýaradyşynyň başlangyjy: Seniň işleriňi bilýärin: sen ne sowuksyň, ne-de yssy. Kaş seniň sowuk ýa-da yssy bolanyň bolardy! Şonuň üçin, sen ýylymsyrak bolanyň, ne sowuk ne-de yssy bolanyň sebäpli, men seni agzymdan çykaryp taşlaryn. Çünki sen: “Men baýdyryn, baýlygym artdy, hiç zada mätäçligim ýok” diýýärsiň, emma özüňiň betbagt, perişan, garyp, kör we ýalaňaçdygyňy bilmeýärsiň. Şonuň üçin saňa maslahat berýärin: baý bolmagyň üçin menden otda synalan altyn satyn al; geýnip, ýalaňaçlygyňyň utanjy görünmez ýaly, ak egin-eşik satyn al; göre bilmegiň üçin gözleriňe göz melhemini çal.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Men söýýänlerimiň baryny ýazgarýaryn we terbiýeleýärin; şonuň üçin gaýratly bol-da, toba et. Ine, Men gapynyň öňünde durup, kakýaryn; eger kimdir biri Meniň sesimi eşidip, gapyny açsa, onuň ýanyna girerin-de, onuň bilen bile nahar edinjek, ol hem Men bilen. Ýeňip çykan adama Meniň tagtymda Men bilen bile oturmaga rugsat bererin; edil Men hem ýeňip çykyp, Atam bilen Onuň tagtynda oturyşym ýaly.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Gulagy bar bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> Laodikýalylaryň ybadathanasyna edilen habar gaty sarsdyryjy ýazgarmadyr we häzirki wagtda Hudaýyň halkyna degişlidir.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Laodikiýadaky ýygnagyň perişdesine şeýle ýaz: Ine, Ýamin, wepaly hem hakyky Şaýat, Hudaýyň ýaradylyşynyň başlangyjy şeýle diýýär: Seniň işleriňi bilýärin; sen ne sowuksyň, ne-de gyzgyn. Kaş sen sowuk bolanyňda ýa-da gyzgyn bolanyňda! Şeýlelikde, sen mylaýym bolanyň, ne sowuk, ne-de gyzgyn bolanyň üçin, seni Öz agzymdan tüýkürip taşlajak. Çünki sen: Men baý, baýlygym artdy, hiç zada mätäç däl diýip aýdýarsyň; emma özüňiň betbagt, rehimsiz hala düşen, garyp, kör we ýalaňaçdygyňy bilmeýärsiň.”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> Reb şu ýerde Öz halkyna duýduryş bermek üçin Özüniň çagyryp bellän hyzmatkärleriniň ýetirmeli habarynyň parahatçylyk we howpsuzlyk habary däldigini bize görkezýär. Ol diňe bir nazaryýet görnüşindäki habar bolman, eýsem her bir taýdan amal taýdan ähmiýetlidir. Hudaýyň halky Laodikiýalylara berlen habarda ten isleglerine esaslanýan howpsuzlyk ýagdaýynda hökmünde görkezilýär. Olar rahatlyk içindedirler, özlerini ruhy ösüşleriň beýik bir ýagdaýyna ýetendiris diýip ynanýarlar. “Çünki sen: Men baý, baýlygym artdy, hiç zada mätäç däl, diýýärsiň; emma özüňiň betbagt, rehimsiz, garyp, kör we ýalaňaçdigiňi bilmeýärsiň.”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> „Adamzat akyllaryna, özleriniň bütinleý ýalňyşykdadyklaryna garamazdan, dogrudygyny ynam etmekden has uly nähili aldaw gelip biler! Hakyky Şaýadyň habary Hudaýyň halkyny gynançly bir aldawyň içinde tapýar, emma olar şol aldawyň içinde-de päk ýürekdirler. Olar öz ýagdaýlarynyň Hudaýyň nazarynda nähili agyrdygyny bilmeýärler. Özlerine ýüzlenilenler özlerini ruhy taýdan ýokary bir ýagdaýdadyrys öýdüp, özlerini aldaýarkalar, Hakyky Şaýadyň habary olaryň howpsuzlyk duýgusyny, ruhy körlük, garyplyk we betbagtlyk ýaly hakyky ýagdaýlaryny haýran galdyryjy paş etmek arkaly dargadýar. Şeýle ýiti we gazaply şaýatlyk ýalňyş bolup bilmez, çünki gepleýän Hakyky Şaýatdyr, Onuň şaýatlygy bolsa hökmany suratda dogrudyr.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Öz gazananlaryna özlerini howpsuz duýýanlar hem-de özlerini ruhy bilimde baý hasap edýänler üçin, özleriniň aldanylýandygyny we her bir ruhy merhemete mätäçdigini yglan edýän habary kabul etmek kyn bolýar. Mukaddes edilmedik ýürek ‘hemme zatdan hilegärdir we aşa pisdir.’ Maňa görkezildi ki, köpler özlerini ýagşy mesihiler diýip aldaýýarlar, emma olarda Isadan gelen ýagtylygyň bir şöhläsi hem ýokdur. Olaryň özleri üçin ylahy ýaşaýyşda diri tejribesi ýokdur. Olar özleriniň hakyky mätäçligini duýmazdan ozal, Hudaýyň öňünde özüni peseltmegiň çuň we düýpli işine mätäçdirler, şonda Ruhuň gymmatly merhemetlerini gazanmak üçin çynlakaý, durnukly tagallanyň zerurdygyny duýarlar.” Testimonies, 3-nji tom, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Işaýa öz Laodikiýa ýagdaýyndan imana gelensoň, ol ahyrky duýduryş habaryny dünýä ýetirmek üçin meýletin boldy. Altynjy babyň üçünji aýaty Işaýanyň pygamberlik taryhyny, Ylham kitabynyň on sekizinji babyndaky perişdäniň inip, ýeri öz şöhraty bilen ýagtyldýan wagtky pygamberlik taryhy bilen baglanyşdyrýar.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Şondan soň men gökden beýik ygtyýarly başga bir perişdäniň inip gelýändigini gördüm; onuň şöhraty bilen ýer ýüzi ýagtyldy. Ylham 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Işaýa Ylham kitabynyň on sekizinji babyndaky perişdäniň inýän döwründe Hudaýyň halkyny wekilçilik edýär, çünki ol gökdäki mukaddes ýere alnyp girilende, serafimleriň şeýle diýip yglan edýändiklerini eşitdi: “Mukaddes, mukaddes, mukaddes, Hökmürowan Rebdir; bütin ýer ýüzi Onuň şöhratyndan doludyr.” Işaýa, edil Ylhamdaky Ýahýa ýaly, ahyrky duýduryş habaryny yglan edýän Hudaýyň halkyny wekilçilik edýär. Ýahýa Hudaýyň halkyny “galandyr” diýip atlandyrdy, Işaýa bolsa olara “ondan bir bölek”, ýa-da onluk diýip ýüzlendi. Ýewreýçedäki düýp söz “ondan bir bölek bermek” diýmegi aňladýar.

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Işaýanyň beren “näçe wagta çenli?” diýen pygamberlik sowaly Hudaýyň Sözüniň içinde gaýtalap soralýar (we gysgalyk hatyrasyna aýdylanda, “näçe wagta çenli?” diýen sowalyň jogaby onuň Amerikanyň Birleşen Ştatlarynda milli ýekşenbe kanunynyň güýje girmegini aňladýandygydyr.) Ellen Waýtyň aýtmagyna görä, şol wagtda “milli dönüklikden soň milli heläkçilik geler,” we Işaýa görä-de, bu “şäherler ilatsyz haraba öwrülýänçä, öýler adamsyz galýançak, ýurt bütinleý weýran bolýança, Reb adamlary örän uzaklara göçürýänçä we ýurduň ortasynda uly taşlap gitme bolýança” dowam eder. “Ýurduň ortasyndaky uly taşlap gitme” — Daniýel 11:41-e görä, Ýekşenbe Kanuny wagtynda ýykylyp ýok edilýän “köplerdir”. Bular Işaýa altynjy bapda we Matta on üçünji bapda agzalýan, gözleri bolup-da görmeýän we gulaklary bolup-da eşitmeýän adamlardyr; şeýle hem Ylham üçinji bapda Laodikýa ýygnagyna berlen nesihaty kabul etmekden ýüz öwürýänlerdir.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Ol şeýle-de şöhratly ýurda girer, we köp ýurtlar agdarylar; emma Edom, Moab we Ammon ogullarynyň başlyklary onuň elinden gutular. Daniel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Işaýa, Ylham kitabyndaky Ýahýa ýaly, Isa Mesihi Öz mukaddes ýerinde görýän bir görnüş aldy. Işaýa agajyň özi hökmünde “gaýdyp gelýän” we “ýuwlup iýiljek” bolan “ondan biri”, ýagny onlugy aňladýar. “Ýuwlup iýiljek” diýip terjime edilen ýewreý sözi ot arkaly ýok etmegi aňladýar. Şeýle-de bolsa, “ondan biriniň” içinde ot tarapyndan ýok edilmeýän bir “madda” bar. Görnüşine görä, galan dokuzdan birinde şol madda ýokmydy? Teýl we dub agajyny iýip gutarýan hem-de ýok edýän hökmünde görkezilen ot, Malaky kitabynda aýdylşy ýaly, Öz ybadathanasyna duýdansyz gelýän Ähtiň Çaparasynyň otydyr.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Ine, Men Öz habarçymy ibererin, ol Meniň öňümde ýoly taýýarlar; siziň gözleýän Rebbiňiz Öz ybadathanasyna birden geler, ýagny siziň şatlanýan ähtiniň Habarçysy geler; ine, Ol geler, diýýär Hökmürowan Reb.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Emma Onuň gelişiniň gününe kim çydap biler? we Ol görünende kim aýakda durar? çünki Ol arassalaýjynyň ody ýalydyr, we matany ýuwujylaryň sabyny ýalydyr: Ol kümşi arassalaýan we päkleýän kimin oturar: we Ol Lewiniň ogullaryny päkläp, olary altyn we kümüş ýaly arassalar, şonda olar Rebbe dogrulyk içinde gurbanlyk hödürlärler. Şonda Ýahudanyň we Iýerusalimiň gurbanlygy Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Malaky 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Işaýanyň “onunjysy” (ýagny onluk) Malakiniň “dogrulyk içindäki sadakasy”dyr. Malakiniň sadakasy — Hudaýyň halkydyr; olar “Lewiniň ogullary” hökmünde şekillendirilip, “dogrulyk içindäki sadaka” döretmek üçin ot arkaly päklenilýärler. Işaýanyň şaýatlygynda ot tarapyndan “ýuwudylýanlar” bolsa onunjydyr, ýagny onlukdyr.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Maňa berlen Hudaýyň merhemetine görä, paýhasly baş gurluşykçy hökmünde men binýady goýdum, başga biri hem onuň üstünde gurýar. Emma her kim onuň üstünde nähili gurýandygyna üns bersin. Çünki goýlan binýatdan, ýagny Isa Mesihden başga hiç kim başga bir binýat goýup bilmez. Indi kim bu binýadyň üstünde altyn, kümüş, gymmatbahaly daşlar, agaç, ot, saman bilen gursa; her kimiň işi aýan bolar, sebäbi ol gün muny mälim eder, çünki ol ot bilen ýüze çykarylar; ot bolsa her kimiň işiniň nähili görnüşlidigini synag eder. 1 Korintoslylar 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Pawlus bu ýerde her bir adamyň işleriniň “ot” arkaly aýan ediljekdigini mälim edýär. Malakide ot garyndyny ýakyp ýok edýär. Işaýada “ondan biri”niň päklenişi olaryň ýapraklaryny döken “wagty” bolup geçýär. Adam bilen Howanyň güwä geçişi ýaly, ýapraklar gizlin günäniň, ikiýüzlüligiň we özüne bil baglamagyň nyşanydyr.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

Işaýanyň «onlugynyň» içinde ýanyp ýok bolup bilmejek bir mazmun bardyr, şol mazmun hem «mukaddes tohumdyr». Olaryň içinde Mesih bardyr, şöhratyň umydy. Işaýanyň özi hem «mukaddes tohumdyr», şeýle hem onuň görkezýän «onlugydyr». «Mukaddes tohum» hem, «onluk» hem Öz mukaddes ýerindäki Isa Mesihiň Ylhamy arkaly Laodikýa ýagdaýyndan Filadelfiýa ýagdaýyna gaýdyp gelýär.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Işaýanyň özüni heläk bolan diýip gygyryp aýtmagyna, özüniň haram hem-de günäkär, bagyşlanmaga mätäç bir adamdygyny ykrar etmegine sebäp bolan Hudaýyň şöhratynyň görnüşi, agaçlar ýapraklaryny dökýän mahalynda gökdäki mukaddes ýerde bolýar. “Dökmek” sözi “daşary zyňmak” ýa-da bir agajy “kesip ýykmak” diýen manyny berýär. Laodikýanyň çykarylyp taşlanmagy bu ýerde beýan edilýär. “Onunjy bir bölek” ýa-da galyndy, Malakiniň Ähtiň Habarcysy tarapyndan amala aşyrylýan arassalaýjy “otdan” geçer; şeýlelikde olaryň ynsan eserleri ruhy taýdan ýakylyp aýrylar, şonuň bilen birlikde diňe ýanyp ýok bolup bilmeýän “özen” galar; ol bolsa “Mukaddes Tohumdyr”. Diňlemekden ýüz öwürenler öli gurak ýapraklar ýaly taşlanyp aýrylar ýa-da Rebbiň agzyndan çykarylyp zyňylar.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Isa Mukaddes Tohumdur, we bir tohum tutuş ösümligi emele getirmek üçin zerur bolan ähli DNK-ny özünde saklaýar. Hudaýyň Sözi bir tohumdur, şonuň üçin Hudaýyň Sözünde bir zadyň ilkinji gezek agzalşy, dogry düşünilen ýagdaýynda, şol temany imanda kämil derejesine ýetirmek üçin zerur bolan ähli maglumaty özünde saklaýar.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Işaýa kitabynyň altynjy baby, Ysa Mesihiň Ylhamynyň habary bilen bereketlenmek üçin hökman “eşitmeli” bolnan döwürde “eşitmejek” bir halky görkezýär. Isanyň ýüzlenen adamlary Hudaýyň saýlanan halkydy; olar Onuň aýalydy, olar Onuň äht halkydy, olar gadymy Ysraýyldy.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Gadymy Ysraýyl ýa-da ilkinji Ysraýyl häzirki zamandaky Ysraýyly, ýagny soňky Ysraýyly öňden şekillendirýär. Dünýäniň ahyryndaky Hudaýyň halky Ýedinji Gün Adventistleridir; Olar Onuň saýlanan halky, Onuň aýaly, Onuň äht halkydyr — häzirki zamandaky Ysraýyldyr. Işaýanyň taryhynyň şaýatlygy, Mesihiň taryhy bilen utgaşyp, dünýäniň ahyrynda Ýedinji Gün Adventizminiň Laodikiýa habarynda görkezilen halas edip bolmajak we ýitirilmiş bir “ýagdaýda” boljakdygyny tassyklaýan iki şaýat berýär.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Olar aslynda halas bolunmajak däl, eýsem diňe özleriniň Laodikiýa ýagdaýynda halas bolunmajakdyr; edil Işaýanyň öz başdan geçirişinden öňküsi ýaly we Mesihiň taryhyndaky ýehudylaryň bolşy ýaly.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Laodikeliýanyň bir agzasynyň “eşitmeli” zatlarynyň biri Ekişçi hakdaky tymsaldyr. Ol şol tymsalda Hudaýyň Sözüniň bir “tohum”dygyny, mukaddes bir tohumdygyny “eşitmeli”. Bu “eşidilende”, Ylhamyň gizlin habaryny açyp başlamaga esas goýulýar, çünki şol habar Isanyň Alfa we Omega, Ilkinji we Ahyrky, Başlangyç we Soňudygyny çuňňur ykrar etmegiň içine oralan ýagdaýdadyr. Ahyryň başlangyç bilen bolan gatnaşyklaryna düşünmek Isanyň Sözdigine, Onuň Tohumdygyna düşünmegi hem öz içine alýar.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Başlangıçta Söz bardy, Söz Hudaý bilen bileydi, we Söz Hudaýdy. Ol başlangyçta Hudaý bilen bileydi. Ähli zatlar Onuň üsti bilen ýaradyldy; we Ondan başga ýaradylan zatlardan hiç biri ýaradylmady. Onda ýaşaýyş bardy; we ýaşaýyş adamlaryň nurudyr. Nur garaňkylykda şöhle saçýar; emma garaňkylyk ony kabul etmedi. Ýahýa 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Indi wadalar Ybraýyma we onuň nesline berildi. Ol: «we nesilleriňe» diýip, köplük hakynda aýtmaýar; eýsem bir adam hakynda: «we seniň nesliňe», ýagny Mesih hakynda aýdýar. Galatýalylar 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Ahyry bilen başlangyjyň arasyndaky baglanyşyga düşünmek, “ilkibaşda agzalma düzgünine” düşünmegi talap edýär. Ilkibaşda agzalma düzgüni, bir temanyň başlangyjynyň onuň üçin iň möhüm salgydygyny görkezýär, çünki ol tutuş hekaýany öz içinde saklaýar; sebäbi, Hudaýyň Sözi hökmünde ol tohumdyr. Iň soňky salgylanma ähmiýeti boýunça ikinji orunda durýar, sebäbi hekaýanyň ähli bölekleri şol ýerde biri-birine seplenip, hiç bir açyk ujy galdyrmaýar. Emma bir tema boýunça orta ýerlerdäki salgylanmalar hekaýa güýjüni we aýdyňlygyny goşýar, we şol manyda ortasy hem başlangyç ýa-da ahyr ýaly zerurdyr.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Bu mesele boýunça aýdylmaly zatlar has köp, ýöne Matta on üçünji bapdaky parçaga gaýdyp gelsek, Isanyň eşidýänler ýa-da eşitmeýänler diýlip iki topar adamy görkezendigini belläp bileris. Ol eşitmezligiň birden köp ýoluny görkezýär, emma soňra eşidýänleriň üstüne bereket yglan edýär.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Ýöne gözleriňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Çünki size dogrusyny aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmek islediler, ýöne görmediler; siziň eşidýän zatlaryňyzy eşitmek islediler, ýöne eşitmediler. Şeýlelikde, ekijiniň tymsalyny diňläň. Matta 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Şonuň üçin pygamberlik taýdan bu “ak pata” Ylham 1:3-däki şol bir ak patanyň hut özüdür:

> 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.

> Bu pygamberligiň sözlerini okaýan bagtlydyr, ony eşidýänler we onda ýazylanlary berjaý edýänler hem bagtlydyr; çünki wagt golaýdyr.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Mattanyň on üçünji babyndaky Isanyň Işaýanyň altynjy baby hakdaky salgylanmasy, Ellen Waýtyň ýazgylary bilen birlikde, dünýäniň ahyrynda görülýän we eşidilýän şeýle zatlaryň bardygyny tassyklaýar welin, olar şeýle bir beýik ähmiýetli bolupdyr, köp dogruçyl adamlar we pygamberler ahyrky duýduryş habarynyň açylmaly bolan şol döwürde ýaşamagy, adamlaryň bolsa olary şonda “görüp” we “eşidip” bilmegini arzuw edipdirler.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Ýahýa onunjy bapda “Ýedi Gök gümmürdisiniň” aýdanlaryny möhürläp goýmak tabşyryldy, ýigrimi ikinji bapda bolsa şeýle yglan edilýär: “Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýdyr.” Indiki aýat adamzat synag möhletiniň tamamlanmagyny görkezýär. Synag möhleti tamamlanmazdan edil öň “Ýedi Gök gümmürdisini” açmak barada yglan bolýar; bu bolsa şol wagtda Ylham kitabynda möhürli galýan ýeke-täk parçadyr. “Ýedi Gök gümmürdisi” barada bolsa, olaryň Adventizmiň başlangyjyny we soňuny aňladýandygy bize habar berilýär.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> Ýohana berlen ýörite nur, ýedi gök gürlemesi arkaly beýan edilen bu nur, birinji we ikinji perişdeleriň habarlarynyň astynda bolup geçjek wakalaryň beýanydy....

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bu ýedi gök gürlemesi öz seslerini aýdandan soň, Ýohanna Danyýele kiçi kitap babatda berlişi ýaly şeýle buýruk berilýär: ‘Ýedi gök gürlemesiniň aýdan zatlaryny möhürle.’ Bular geljekdäki, öz tertibi boýunça aýan ediljek wakalara degişlidir.” The Seventh-day Adventist Bible Commentary, 7-nji tom, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Ýedi Gök gürlemeleri Adventizmiň başlangyjyndaky wakalary — birinji we ikinji perişdäniň habarynyň taryhynda, 1798-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli bolan wakalary — aňladýar; ýokarda agzalan şol bir makalada bize Ýedi Gök gürlemesiniň “öz tertibinde aýan ediljek geljekdäki wakalara degişlidigi” habar berilýär. Adventizmiň başlangyç taryhy onuň ahyryny şöhlelendirýär, çünki Isa Mesih, Alfa we Omega hökmünde, Adventizmiň ähli taryhynyň üstüne Öz goluny goýýar; sebäbi bu taryh gadymy Ysraýylyň taryhy nähili mukaddes bolan bolsa, edil şonuň ýaly mukaddes taryhdyr.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Matta on üçünji bap boýunça Isanyň aýdyşyna görä, bu wakalar pygamberleriň görmegi arzuw eden, şägirtleriň bolsa bilýändikleri üçin bagtly edilen zatlarydyr. Şol şägirtler dünýäniň ahyrynda görýän we eşidýän zatlary üçin bagtly edilýän Hudaýyň halkyny aňladýar. Olaryň görýän we eşidýän zady Isa Mesihiň Ylhamynyň habarydyr; şol habar Ýedi Gök Gürlemegiň habary arkaly hem şekillendirilendir, olar hem Millerit taryhyny, hem-de ýüz kyrk dört müňüň taryhyny aňladýar.

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

> 1840–1844-nji ýyllarda berlen ähli habarlara häzirki wagtda güýçli täsir berilmelidir, çünki öz ugruny ýitiren köp adam bar. Bu habarlar ähli ýygnaklara ýetirilmelidir.

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

> Mesih şeýle diýdi: «Gözüňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Çünki size dogrusyny aýdýaryn, köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmek isläpdirler, emma görmändirler; siziň eşidýän zatlaryňyzy eşitmek isläpdirler, emma eşitmändirler» [Matthew 13:16, 17]. 1843-nji we 1844-nji ýyllarda görkezilen zatlary gören gözler bagtlydyr.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Habar berildi. We bu habary gaýtalap aýtmakda hiç hili gijikdirme bolmaly däldir, çünki döwrüň alamatlary ýerine ýetýär; jemleýji iş ýerine ýetirilmelidir. Gysga wagtyň içinde beýik bir iş amala aşyrylar. Ýakynda Hudaýyň bellän wagty bilen şeýle bir habar berler welin, ol güýçli bir nida öwrüler. Şonda Danyýel öz paýynda durar, öz şaýatlygyny bermek üçin.” Manuscript Releases, 21-nji jilt, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen Waýt Mesihiň dogry adamlaryň görmek isleýän taryhy diýip görkezýän taryhyny 1840-dan 1844-e çenli Milleritleriň taryhy hökmünde kesgitleýär, soňra bolsa “Hudaýyň bellenen wagty bilen tiz wagtda güýçli sese öwrüljek bir habar berler” diýýär. “Güýçli ses” üçünji perişdäniň ahyrky duýduryşyny alamatlandyrýar, we şol habar berlende, ol Adventizmiň başlangyjynyň taryhyny gaýtalap görkezer. Ahyrky duýduryş habary ähli ýygnaklara “gitmeli bolan habarlardyr”, we 1840–1844-nji ýyllarda “berlen ähli habarlar indi güýçli edilmelidir.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alfa we Omega ahyry başlangyç bilen suratlandyrýar. Ellen Waýt: “habarlar ähli ybadathanalara ýetirilmelidir” diýýär, Isa bolsa Ýuhanna şeýle diýdi: “Men Alfa we Omegamyn, ilkinji we iň soňky: sen näme görýän bolsaň, ony kitaba ýaz-da, Aziýadaky ýedi ybadathana iber; Efese, Smyrna, Pergama, Týatira, Sardes, Filadelfiýa we Laodikýa.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

1840-njy ýyldan 1844-nji ýyla çenli bolan habarlary ybadathanalara iberilmeli zatlaryň bir bölegi bolup durýar.

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