We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Biz Daniýeliň on birinji bapynyň kyrkynjy aýatynda şekillendirilen taryhy göz öňünde tutup geldik. Indi bolsa, şol aýatyň içindäki, ýer haýwanynyň protestant şahyrynyň taryhyny görkezýän içerki taryh setirine ýüzlenýäris. Biz Hezekiýeliň otuz ýedinji bapdaky iki taýagyň birleşdirilmegini salgylanma nokady hökmünde ulanýarys; ýagny üçünji perişde gelende, Mesihiň Öz hudaýlygyny adamzat bilen birleşdirişinde Hudaýyň syryny kesgitlemek üçin. Setir üstüne setir, Ýuhannanyň ýedinji surnaý çalnanda tamamlanýandygyny aýdyp görkezýän Hudaýyň syry baradaky habar, aýratynlykda resul Pawlus tarapyndan Laodikýa iberildi. Hezekiýeliň, Ýuhannanyň we Pawlusyň şaýatlygy 1888-nji ýylda Jones bilen Waggoneriň habarynda görkezilen şol bir Hudaýyň syry bilen gabat gelýär; ol hem Laodikýa iberilen habar bolupdy.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Çünki men siziñ, Laodikeýadakylaryñ hem-de meni ten boýunça ýüzbe-ýüz görmedikleriň ählisi üçin nähili uly göreş alyp barýandygymy bilmegiňizi isleýärin; olaryň ýürekleri teselli tapsyn, söýgide birleşdirilsin, düşünjäniň doly ynamynyň ähli baýlygyna, Hudaýyň, Atanyň hem-de Mesihiň syrynyň ykrar edilmegine ýetsin; akyldarlygyň we bilimiň ähli hazynalary Onda gizlenendir. Koloseliler 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Ylalaşyk işi, ýagny ilähilik bilen ynsanlygyň iki taýagynyň birleşdirilmegi üçünji perişde gelende başlady, emma Pawlus Hudaýyň syry bolan şol iki taýagyň birleşmeginiň ahyrky we kämil ýerine ýetirilşine ýüzlenýär. Şonuň üçin ol habary ilki 1856-njy ýylda gelen, soň 1888-nji ýylda gaýtalanan, soňra bolsa 2001-nji ýylyň 11-nji sentýabrynda öz kämil ýerine ýetirilşini tapan Laodikiýa habary hökmünde kesgitleýär. Pawlus Hudaýyň syryny, ýagny ýedinji surnaýyň ýaňlanmagynda tamamlanmaly bolan syry beýan edeninde, ybadathanany iki taraply tebigatda kesgitleýär. Ol şol syry başa we bedene bölýär.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Ol bedeniň, ýagny ybadathananyň başydyr; başlangyç, ölilerden ilkinji bolup direlen hem Şoldur; şeýlelik bilen, ähli zatlarda Ol ilkinji orny eýelär. Çünki Atanyň razylygy şunda boldy: ähli dolulyk Onda mesgen tutsun; hem-de Onuň haçyndaky ganyň üsti bilen parahatçylyk döredip, ähli zatlary Öz-Özi bilen ýaraşdyrsyn; diýýänim, Onuň arkaly, ýerde bolan zatlar bolsun ýa-da göklerde bolan zatlar bolsun. Siz hem öňler erbet işleriňiz sebäpli aňyňyzda kesekileşen we duşman bolan bolsaňyz-da, indi Ol sizi Öz tenindäki bedende, ölüm arkaly, Öz huzurynda mukaddes, kemçiliksiz we ýazgarylmaz edip hödürlemek üçin ýaraşdyrdy: eger-de siz iman içinde berk düýp tutup, mäkäm durup, eşiden Hoş Habaryňyzyň umydyndan sarsdyrylyp aýrylmasaňyz, ol Hoş Habar asman astyndaky ähli mahluga wagyz edildi; men Pawlus hem şonuň hyzmatkäri edildim; indi bolsa men siz üçin çekýän jebir-jepalaryma şatlanýaryn hem-de Mesihiň muşakgatlaryndan galan paýy Onuň bedeni, ýagny ybadathana hatyrasyna öz tenimdə doldurýaryn; şonuň hem hyzmatkäri boldum, size degişli bolup, maňa berlen Hudaýyň tertibi boýunça, Hudaýyň sözüni doly berjaý etmek üçin. Koloseliler 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Mesih başdyr; ähli zatlarda birinji orunda bolmalydyr, Onuň ýygnagy bolsa tenedir. Baş bilen ten bilelikde hudaýlyk bilen ynsanlygyň birleşigini aňladýar, şeýle hem ýene bir möhüm hakykat görkezilýär. Baş bilen teniň gatnaşygy şudur: baş teniň üstünden birinji orna eýe bolmalydyr. Hudaýyň keşbinde ýaradylan adamzada görä, ýokary güýjler (baş) aşaky güýjleriň (teniň) üstünden höküm sürmelidir. Bilelikde olar bir barlygy emele getirýärler, ýa-da Ýahýanyň ölçmeli ybadathanasynyň adalgasy boýunça, mukaddes ýeri (ynsanlyk, teni) we iň Mukaddes Ýeri (hudaýlyk, başy) aňladýarlar. Bu ikisiniň “bir taýaga”, ýa-da bir tene nähili birleşdirilýändigi “at-One-ment”-iň işidir. Pawlus sözüni dowam etdirýär:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Men siziň üçin maňa berlen Hudaýyň tertibine görä, Hudaýyň sözüni doly yglan etmek üçin hyzmatkär edildim; ol syry bolsa asyrlardan we nesillerden bäri gizlenip gelnendir, emma indi Onuň mukaddeslerine äşgär edildi. Hudaý olara bu syryň beýleki milletleriň arasynda şöhratynyň baýlygynyň nämedigini bildirmegi isledi; bu syr — sizde bolan Mesihdir, şöhratyň umydydyr. Biz Ony wagyz edýäris, her bir adamy duýduryp we her bir adamy ähli hikmet bilen öwredip, her bir adamy Mesih Isada kämil edip hödürlemek üçin. Şonuň üçin men hem güýçli täsiri bilen içimde kuwwatly işläp duran Onuň işine görä zähmet çekýärin, jan edýärin. Koloselilere 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Bir ýüz kyrk dört müňüň kämilligi, ýagny “her bir adamy Mesihde kämil” edip görkezýän şol kämillik, hudaýlygyň ynsanlyk bilen birleşmeginden ybarat bolan “Hudaýyň syrydyr”; ýa-da Pawlusyň beýan edişi ýaly, bu ynsanlygyň içinde bolan “Mesih — şöhratyň umydydyr.” Ýedinji Surnaýyň sesiniň ýaňlanan günlerinde şol syr berjaý edilýär. Hezekiýel şol birleşmäni kesgitlände, simwoliki baglanyşygy görkezmek üçin iki taýagy — biri demirgazyk patyşalyk, beýlekisi günorta patyşalyk üçin — ulanýar; bu baglanyşyk ybadathanany “kyrk alty” sany bilen aňladýar. “Kyrk alty” bolan simwoliki baglanyşygyň taýagy “iki ýüz ýigrimi” bolan simwoliki baglanyşyk bilen birleşdirilmelidir.

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Iki ýüz ýigrimi — ylahylygyň adamzat bilen birleşmeginiň nyşanydyr. Patyşa Jeýmsiň Mukaddes Kitabynyň 1611-nji ýylda neşir edilmeginden başlap, Milleriň habarynyň 1831-nji ýylda ilkinji gezek hödürlenmegine we ondan soňra şol habaryň 1833-nji ýylda Vermont Telegraph-da neşir edilmegine çenli iki ýüz ýigrimi ýyl geçýär. Milleriň habary, 1798-nji ýylda Daniýel kitaby açylanda, Mukaddes Kitapdan alnan bilimiň artmagynyň resmileşdirilmegi boldy. 1611-nji ýyldaky başlangyç senede ylahy bir resminama neşir edildi, 1831-nji ýyldaky ahyrky senede bolsa 1798-nji ýylda açylan ylahy hakykata esaslanan ynsan neşiri peýda boldy.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Şol üç sene diňe iki ýüz ýigrimi ýyly aňlatman, eýsem ýewreý elipbiýiniň birinji, on üçünji we soňky harplaryny birleşdirmek arkaly emele getirilýän ýewreýçe “Hakykat” sözüniň gurluşyny-da aňladýar. Başlangyçda ylahy neşir we ahyrynda ynsan neşiri bar, 1798-nji ýyl bolsa bu bilimi ret eden, şeýlelikde pitne nyşany bolan on üçünji harpy aňladan bir topar erbet adamlary ýüze çykarjak bilim artmagyny görkezýär. Iki ýüz ýigrimi ýylyň şol baglanyşygy birinji perişdäniň hereketinde berkarar edildi, üçünji perişdäniň hereketi bolsa ikinji şaýatlygy üpjün edýär.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

1776-njy ýylda ylahy resminama — Garaşsyzlyk Jarnamasy — neşir edildi, we iki ýüz ýigrimi ýyl soň, 1996-njy ýylda, ynsan resminamasy bolan “The Time of the End” žurnaly neşir edildi. Ynsan resminamasy 1989-njy ýylda, ahyrzamanyň wagtynda ýüze çykan bilim artmagyndan gelip çykdy; bu bolsa, 1798-nji ýylda bolşy ýaly, Garaşsyzlyk Jarnamasy bilen şekillendirilen ylahy habara garşy pitne döretdi. 1996-njy ýyldaky bilim artmagy, ýakynda geljek ýekşenbe kanunynda Amerikanyň 1776-njy ýylda yglan eden azatlygyny we garaşsyzlygyny ýitirjekdigi babatda onuň geljegini görkezdi. Bu, iki ýüz ýigrimi sanynyň ylahylyk bilen ynsanlygyň birleşigini aňladýandygyna ikinji şaýatlygy berýär, we şol ikinji şaýatlyk “Truth” goly bilen öňe sürüldi hem-de ilkinji perişdäniň taryhynda birinji şaýatlyk (birinji), üçünji perişdäniň taryhynda bolsa ikinji şaýatlyk (ahyrky) bilen şekillendirildi.

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776-njy ýyl hem Ýer ýüzündäki haýwan hökmünde Injil pygamberliginiň altynjy patyşalygynyň hakyky başlanmagyndan öň gelen döwrüň başlangyjyny belledi. Şol taýýarlyk döwründe hakykatyň goly ýene-de 1776-njy ýyl bilen kesgitlenip tanaldy; bu sene Amerikanyň Birleşen Ştatlarynyň başlangyjyny belledi, 1798-nji ýyl bolsa Amerikanyň Birleşen Ştatlarynyň Injil pygamberliginiň altynjy patyşalygy hökmünde başlangyjyny belledi. Şol başlangyç we ahyrky taryhyň arasynda, 1789-njy ýyl on üç koloniýa Konstitusiýany tassyklan mahaly merkezi harpy belledi. Bu üç senäniň her biri Amerikanyň Birleşen Ştatlarynyň “gepleýşini” aňladýar: 1776-njy ýylda Garaşsyzlyk Jarnamasy, 1789-njy ýylda Konstitusiýa, we 1798-nji ýylda Daşary ýurtlular we Pitneçilik baradaky Kanunlar arkaly. Şol taryh ýigrimi iki ýyly öz içine alýar; bu bolsa iki ýüz ýigriminiň onda biri, ýagny onlugydyr, şonuň üçin hem ol Ylahylygyň ynsanlyk bilen birleşmeginiň nyşanyny aňladýar.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Bu onuň Ýer janawarynyň taryhynyň beýanydyr; ol guzy hökmünde (ylahylyk) başlanýan we aždarha hökmünde (ynsanlyk) tamamlanýan görnüşde görkezilýär. 1776-njy ýyl Garaşsyzlyk Jarnamasy bilen ylahylyga alamat edip başlanýar, Alien and Sedition Acts bolsa ynsanlygy aňladýar; şeýlelikde, Ýer janawarynyň Mukaddes Ýazgy pygamberliginiň altynjy patyşalygy hökmünde hökümranlygynyň başlanmagyndan öňki şol ýigrimi iki ýylyň içinde guzydan aždarha geçişiň nusgasy görkezilýär.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Günorta patyşalygy Ýahuda garşy çykarylan iki müň bäş ýüz ýigrimi ýyllyk hökümiň başlangyjy, Daniel kitabynyň sekizinji baby, on dördünji aýatyndaky iki müň üç ýüz ýyllygyň başlangyjy bilen baglanyşyklydyr. Ýahudada mukaddes ýeriň we goşunyň depelenmegi biziň eramyzdan öň 677-nji ýylda başlandy, iki müň üç ýüz ýyl baradaky pygamberlik bolsa ondan iki ýüz ýigrimi ýyl soň, biziň eramyzdan öň 457-nji ýylda başlady. Günorta patyşalygy Ýahudanyň taýagy demirgazyk patyşalygy bilen kyrk alty nyşany arkaly baglanyşdyrylýar, şeýle hem iki ýüz ýigrimi baglanyşygy arkaly iki müň üç ýüz ýyl bilen hem baglanyşdyrylýar.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Pawlus özüni Hudaýyň dolandyryşynyň hyzmatkäri diýip yglan etdi, soňra bolsa öz hyzmatkäri bolan şol dolandyryşy Hudaýyň syry, ýagny sizdäki Mesih, şöhratyň umydy diýip kesgitledi. Ol bu hakykata Timoteosa ýazanda hem has-da ýüzlendi.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Şübhesiz, takwalygyň syry beýikdir: Hudaý ten-de ýüze çykdy, Ruhda aklandy, perişdeler tarapyndan görüldi, milletlere wagyz edildi, dünýäde iman edildi, şöhrata göterildi. 1 Timoteos 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Pawlus bu ýerde takwalygyň syrynyň tenede aýan bolan Hudadygyny aýdýar. Huda Baştutandyr, ten bolsa bedendir. Takwalygyň syry imandaryň içinde bolan Mesihdir; ol ilahilik bilen ynsanlygyň birleşmegidir. Pawlus hem Hoşeýa ýaly nika meňzetmesini ulanýar.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Çünki biz Onuň bedeniniň, Onuň teniniň we Onuň süňkleriniň agzalarydyrys. Şonuň üçin adam atasyny we enesini taşlap, aýalyna ýapyşar, ikisi bir ten bolarlar. Bu uly syrdyr; emma men Mesih we ýygnak barada aýdýaryn. Efesliler 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Otuz ýedinji bapda Ezekiýel ahyrky günleriň ähtini — ýüz kyrk dört müň hökmünde tanadylanlar bilen täzelenen ähti — kesgitlände, iki taýajygyň birleşdirilişiniň bir mysalyny berýär. Şol iki taýajyk, setir üstüne setir, Hoşeýanyň we Pawlusyň nikalaşma meňzetmesini öz içine alýar. Olar birleşdirilende, indi iki millet däl-de, baky bir millet bolmalydylar.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Olary Ysraýyl daglarynda Men olary ýurduň içinde bir millet ederin; olaryň hemmesine bir patyşa patyşa bolar; olar indi mundan beýläk iki millet bolmazlar, ne-de asla ýene iki patyşalyga bölünmezler. Olar indi mundan beýläk öz butlary, öz ýigrenji zatlary ýa-da özleriniň haýsydyr bir günäleri bilen özlerini haram etmezler; emma Men olary günä eden ähli ýaşaýan ýerlerinden halas ederin we olary päklärin; şeýdip, olar Meniň halkym bolarlar, Men hem olaryň Hudaýy bolaryn. Hezekiýel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Hezekieliň birleşdirilmegi olaryň indi mundan beýläk bölünmejek wagtlaryny görkezýär; olar indi günä hem etmeýärler, tämizlenýärler, Hudaý olaryň ýeke-täk Hudaýydyr, hem-de olaryň diňe bir patyşasy bardyr. 22-nji oktýabrda Ähtiň Habarçysy öz halkyny “tämizlemek” üçin ybadathana birden geldi. Ol patyşalyk kabul etmek üçin geldi; onuň halky, Petrusa görä, şol wagt ruhanylaryň we patyşalaryň patyşalygy bolmalydy. Şol senede öýlenýän ýigit hem nikä geldi; bu bolsa Pawlus bilen Hoşea tarapyndan görkezilen syrdyr we ol ylahylygyň adamzat bilen birleşmegini aňladýar. Ýahýa bu syryň, Pawlusyň “Mesih sizde, şöhratyň umydy” diýip atlandyrýan şol syrynyň, ýedinji perişdäniň sesleniş günlerinde tamamlanjakdygyny görkezýär.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Emma ýedinji perişdäniň sesiniň günlerinde, ol surnaý çalmaga başlananda, Hudaýyň syry tamamlanar; edil Özüniň gullary bolan pygamberlere beýan edişi ýaly. Ylham 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Ýedinji perişde üçünji waýdyr; ol 2001-nji ýylyň 11-nji sentýabrynda geldi. Ýedinji perişde 1844-nji ýylyň taryhynda üçinji perişde gelende we şondan soňra surnaý çalmaga başlady, emma 1863-nji ýyldaky gozgalaň işiň tamamlanylmagyna päsgel berdi. Üçünji perişde geldi we ýedinji surnaý 2001-nji ýylyň 11-nji sentýabrynda ýene-de çalyp başlady, we bu gezek “Hudaýyň syry” “tamamlanmalydyr.” Şol “syr” hudaýlygyň adamzat bilen birleşmegidir; bu bolsa ýüz kyrk dört müňi emele getirýär, olar hem soňra Hudaýyň baýdagyna we goşunyna öwrülýärler. Şu sebäpli Ezekiýeliň otuz ýedinji baby Ezekiýeliň öli, gurak süňkleriň jülgesine alnyp gidilmegi bilen başlanýar. Şol süňkler 2001-nji ýylyň 11-nji sentýabryndaky Laodikýa Adventizmini aňladýar, we şu sebäpli Pawlus Hudaýyň syry baradaky hoş habaryny laodikýalylara gönükdirýär.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Çünki men siziň, Laodikadakylaryň we ten boýunça ýüzümi görmedikleriň hemmesi üçin nähili uly göreş edýändigimi bilmegiňizi isleýärin; olaryň ýürekleri teselli tapsyn, söýgide birleşdirilsin we düşünjäniň doly ynamynyň ähli baýlyklaryna, Hudaýyň syryny, ýagny Atany we Mesihi ykrar etmäge ýetirsin; onda hikmetiň we bilimiň ähli hazynalary gizlenendir. Koloseliler 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Bu, şeýle hem, Eýzekiýeliň gurak öli süňkleri bilen Aýal Uaytyň baglanyşdyrýan beýanýetidir.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Ýöne gurak süňkleriň bu meňzetmesi diňe dünýä degişli bolman, eýsem uly nur bilen bereketlenenlere-de degişlidir; çünki olar hem jülgedäki skeletlere meňzeşdir. Olarda adam şekili, bedeniň gurluşy bardyr; emma olarda ruhy ýaşaýyş ýokdur. Ýöne tymsal gurak süňkleri diňe adam görnüşine getirilen, özara birleşdirilen ýagdaýda goýup goýmaýar; çünki diňe el-aýagyň we keşbiň sazlaşygy bolmagy ýeterlik däldir. Olar dik durup, herekete gelmekleri üçin, ýaşaýyş demi bedenleri janlandyrmalydyr. Bu süňkler Ysraýyl öýüni, Hudaýyň ýygnagyny aňladýar, we ýygnagyň umydy Mukaddes Ruhuň janlandyryjy täsiridir. Olar ýaşar ýaly, Reb gurak süňkleriň üstüne dem bermelidir.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

Hudaýyň Ruhy, Onuň janlandyryjy güýji bilen, her bir ynsan serişdesinde bolmalydyr; şonda her bir ruhy myşsa we siňir herekete getirilmiş bolar. Mukaddes Ruhuň bolmazlygynda, Hudaýyň demi bolmazlygynda, wyždanda lethargýa we ruhy ýaşaýşyň ýitirilmegi bolýar. Ruhy ýaşaýyşdan mahrum köp adamlaryň atlary ybadathananyň ýazgylarynda bardyr, emma olar Guzynyň ýaşaýyş kitabynda ýazylmandyr. Olar ybadathana birikdirilen bolup bilerler, emma Reb bilen birleşdirilen däldirler. Olar belli bir borçlar toplumyny berjaý etmekde yhlasly bolup bilerler we diri adamlar hasaplanyp bilnerler; emma köpler: «ýaşaýarsyň diýip adyň bar, emma ölüsiň» diýlenleriň hataryndadyr.

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Eger janyň Hudaýa hakyky öwrülişi bolmasa; eger Hudaýyň ýaşaýyş demine jan ruhy ýaşaýyş üçin janlandyrmasa; eger hakykaty ykrar edýänler gökden dogan ýörelge tarapyndan herekete getirilmese, onda olar ebedilik ýaşaýan we baky galýan zaýalanmaýan tohumdan doglan däldirler. Eger olar ýeke-täk howpsuzlygy hökmünde Mesihiň dogrulygyna bil baglamasalar; eger Onuň häsiýetini nusga edinmeseler, Onuň ruhunda zähmet çekmeseler, olar ýalaňaçdyrlar, olaryň üstünde Onuň dogrulygynyň dony ýokdur. Köplenç ölülere diriler hökmünde garalýar; çünki öz düşünjelerine görä gutulyşy amala aşyrýandyklaryny aýdýanlarda, Hudaý Öz hoşniýetli islegine görä olarda islemek we ýerine ýetirmek üçin işlemeýär.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Bu topar Ezikeliň görnüşinde gören gurak süňkler jülgesi arkaly aýdyň şekillendirilýär.” Review and Herald, 1893-nji ýylyň 17-nji ýanwary.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Laodikeýa habary ilki bilen 1856-njy ýylda Adventizme ýetirildi; hut şol ýylda Reb Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi wagt” baradaky ilerleýän nury açdy. 1856-njy ýylyň habary, toba çagyryş edýän içerki habardan we pygamberlik baradaky daşarky habardan ybarat bolup, 1863-nji ýylda ret edildi. “Sizdeki Mesih, şöhratyň umydy” syry baradaky Laodikeýa habary 1888-nji ýylda Elderler Jones we Waggoner tarapyndan gaýtadan yglan edildi, we şol habar hem White uýa tarapyndan Laodikeýa iberilen habar hökmünde kesgitlenildi.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Setir-üstüne setir, Hezekil kitabynyň otuz ýedinji baby Hezekiliň ruhy taýdan 2001-nji ýylyň 11-nji sentýabryna äkidilmegi bilen başlanýar; şol ýerde oňa günälerde we ýazykly bozulmalarda öli bolan Laodikeýa Adventizmi görkezilýär. Oňa iki aýratyn pygamberlik habaryny bermek buýrulýar. Birinjisi birikmegi emele getirýär, ýöne tenler henizem ölüdir. Ikinji pygamberlik “dört ýeliň” habarynyň bu süňklere ýaşaýyş dem aldyrylmagyny talap edýär. Dört ýeliň habary, ýüz kyrk dört müň adamyň möhürleniş habarydyr; bu habar dört ýeli saklap duran dört perişdäni görkezýär. Uýam Waýt şol dört ýeli “gaharly at” diýip kesgitleýär, çünki ol saklanyp durulýandygy sebäpli boşap gitmäge çalyşýar. Yslamyň gaharly aty boşap gitmäge hem-de öz ýolunda ölüm we weýrançylyk getirmäge çalyşýar; edil 2001-nji ýylyň 11-nji sentýabrynda edişi ýaly, ol ýakyn wagtda geljek ýekşenbe kanuny wagtynda ýene-de goýberiler.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Şol habar öli jesetleri aýaklarynyň üstünde duran bitewi bir goşuna öwürýär. Şol bitewi goşun ýedinji perişdäniň habaryna jogap hökmünde aýaga galýar, çünki ýedinji perişdäniň surnaý çalýan günlerinde ýüz kyrk dört müňüň Mesih bilen nikasynyň syry kemala getiriler.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Soňra Hizkilýä bir millete öwrülýän iki taýajygyň birleşdirilişi görkezilýär. Şol iki taýajyk Ysraýylyň demirgazyk patyşalygyny we Ýahudanyň günorta patyşalygyny aňladýar; olar özara dargadylyş döwürleriniň iki müň bäş ýüz ýigrimi ýyly tamamlananda bir millet hökmünde birleşdirilýär. Olaryň özara tamamlanşy, özara dargadylyş döwürleriniň başynda hem-de ahyrynda bolan kyrk alty ýyl bilen alamatlandyrylan ruhy ybadathanany emele getirýär.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

«Olar ir bilen irden turup, Tekoa çölüne tarap çykdylar; olar çykyp barýarkalar, Ýehoshafat ýerinden turup şeýle diýdi: “Meni diňläň, eý Ýahuda we Iýerusalimiň ilaty; Hudaýyňyz Rebbe iman ediň, şonda berk durar­sınız; Onuň pygamberlerine iman ediň, şonda rowaçlanarsyňyz. 2 Ýyl ýazgylary 20:20.”»

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Rebbiňiz Hudaýa ynanyň, şonda berkarar bolarsyňyz; Onuň pygamberlerine ynanyň, şonda rowaçlanarsyňyz.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

Işaýa 8:20. «Kanuna we şaýatlyga ýüz tutuň; eger olar bu söze laýyk geplemeseler, bu olarda ýagtylygyň ýokdugy üçindir.»

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

Ine, Hudaýyň halkynyň öňünde iki ýazgy goýulýar: üstünlik üçin iki şert. Hut Ýehowanyň Özi tarapyndan aýdylan kanun we pygamberlik ruhy, Onuň halkyna her bir ýagdaýda ýol görkezmek üçin hikmetiň iki çeşmesidir. Ikinji Kanun 4:6. “Bu siziň paýhasyňyz we düşünjäňizdir milletleriň öňünde; olar: Hakykatdanam, bu beýik millet paýhasly hem düşünjeli halkdyr, diýerler.”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

Hudaýyň kanuny bilen Pygamberlik Ruhu ybadathanany ýol görkezmek we nesihat bermek üçin el ele gidýär; ybadathana her gezek Onuň kanunyna boýun bolup muny ykrar edeninde bolsa, ony hakykat ýolunda ugrukdyrmak üçin pygamberlik ruhy iberildi.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Ylham 12:17. ‘Aždarha aýala gaharlanyp, onuň tohumynyň galanlary bilen, ýagny Hudaýyň tabşyryklaryny ýerine ýetirýänler we Isa Mesihiň şaýatlygyna eýe bolanlar bilen uruşmaga gitdi.’ Bu pygamberlik galyndy ýygnagyň Hudaýy Onuň kanunynda ykrar etjekdigini hem-de pygamberlik peşgeşine eýe boljakdygyny aýdyň görkezýär. Hudaýyň kanunyna boýun bolmak we pygamberlik ruhy hakyky Hudaý halkyny hemişe tapawutlandyryp gelipdir, synag hem adatça häzirki ýüze çykyşlar babatda berilýär.

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

Ýeremiýanyň günlerinde halk Musanyň, Ylýasyň ýa-da Elişanyň habary babatda hiç hili şübhe etmändi, emma Ýeremiýa arkaly Hudaýdan iberilen habary sorag astyna aldylar we ony gyra iteklediler; ahyrsoňy onuň täsiri hem kuwwaty puja çykdy we Hudaýyň olary ýesirlige äkitmeginden başga çäre galmady.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

Edil Mesihiň günlerinde-de halk Ýeremiýanyň habarynyň dogrudygyny öwrenipdi, we öz atalarynyň günlerinde ýaşan bolsadylar, onuň habaryny kabul etjekdiklerine özlerini ynandyrdylar; emma şol bir wagtda ähli pygamberleriň ýazyp giden zady bolan Mesihiň habaryny ret edýärdiler.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

Dünýäde üçünji perişdäniň habary ýüze çykanda, ýagny Hudaýyň kanunyny ybadathana onuň dolulygynda we güýjünde açyp görkezmeli bolan şol wagtda, pygamberlik peşgeşi hem dessine gaýtadan dikeldildi. Bu peşgeş bu habaryň ösüşinde we ony öňe alyp gitmekde örän görnükli orun eýeledi.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Mukaddes Ýazgylaryň düşündirilişi we zähmet usullary bilen baglanyşykly, habara ynanýanlaryň imanyny sarsdyrmaga we işde agzalalyga getirmäge ukyply garaýyş tapawutlary ýüze çykanda, pygamberlik ruhy hemişe ýagdaýyň üstüne nur saçdy. Ol hemişe ynanýanlaryň bedenine pikir birligini we hereket sazlaşygyny getirdi. Habaryň ösüşinde we işiň giňelmeginde ýüze çykan her bir krizisde, Hudaýyň kanunynyň we pygamberlik Ruhunyň nurunyň ýanynda berk duranlar ýeňiş gazandylar, iş hem olaryň ellerinde gülläp ösdi.” Loma Linda Messages, 34.