The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.
Matta kitabynda ýerleşýän soňky üç Mesihilik durmuşa aşmasy Ýekşenbe kanuny ýol belgüsiniň üç bölegini kesgitleýär; 1844-nji ýylyň 22-nji oktýabrynda kiçi süriniň dargadylyşy we haçda şägirtleriň dargadylyşy bilen nusgalanşy ýaly, Ýekşenbe kanunynda Hudaý halkynyň dargadylmagy. Iki dargadylyş hem Ýekşenbe kanuny bilen gabat gelýär. Pygamberlik öwrülişik nokadynyň nyşany bolan Jelileýa bilen baglanyşykda, Ýekşenbe kanunyna çenli garaňkylykda bolan halk garaňkylykdan çagyrylar. Şol adamlar Hudaýyň beýleki sürüsidir, Wawilondan çagyrylyp çykarylyşlarynda Şenbe dawasy meselesine oýandyrylýan on birinji sagadyň işgärleridir. Olaryň Wawilondan çagyrylyp çykarylmagy höküm etmäniň ikinji tapgyrydyr; bu höküm etme Hudaýyň öýünden başlanýar, soňra bolsa Ýekşenbe kanunynda Iýerusalimiň daşyndakylara garşy ýüzlenýär.
The Tenth Messianic Waymark is The Sunday law Scattering
Onunjy Mesih ýol belligi Ýekşenbe kanunynyň dargatmasydyr
But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.
Emma bularyň hemmesi pygamberleriň ýazgylary ýerine ýetsin diýip edildi. Şonda ähli şägirtler Ony taşlap, gaçyp gitdiler. Matta 26:56.
Prediction
Çaklama
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.
Oýgan, eý gylyç, Meniň çopanyma garşy we Meniň ýakynym bolan adama garşy, diýýär Hökmürowan Reb: çopany ur, şonda goýunlar pytrar; Men elimi kiçijikleriň üstüne öwrerin. Zekarýa 13:7.
“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.
“Biz tiz wagtda juda giňden dargadylarys, we edýän işlerimiz tizden-tiz edilmelidir.” Fundamentals of Christian Education, 535.
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
“Biziň aýrylyşyp dargajak, we her birimiziň özümiz ýaly gymmatly imany bolanlar bilen gatnaşygyň artykmaçlygy bolmazdan durmaly boljak wagtymyz gelýär; Hudaý ýanyňyzda bolmasa, hem-de Onuň sizi alyp barýandygyny we ýol görkezýändigini bilmeseňiz, siz nähili durup bilersiňiz?” Review and Herald, 25-nji mart, 1890.
The Eleventh Messianic Waymark is the Calling of the Gentiles
On birinji Mesihe degişli ýolgörkeziji alamat, milletleriň çagyrylyşydyr.
That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.
Işaýa pygamber arkaly aýdylyp geçilen sözüň berjaý bolmagy üçin şeýle diýildi: «Zabulonyň ýurdy we Neftalimiň ýurdy, deňiz ýolunda, Iordanyň aňyrsynda, beýleki milletleriň Galileýasy; garaňkylykda oturan halk beýik bir nur gördü; ölüm ýurdunyň we onuň kölegesiniň içinde oturanlara nur dogdy». Matta 4:14–16.
Prediction
Çaklama
Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.
Ýöne garaňkylyk onuň ezýet çeken döwründäki ýaly bolmaz; çünki öňde ol Zebulunyň ýurduny we Naftalynyň ýurduny ýeňilje ezýetledi, soňra bolsa deňziň ýoly bilen, Iordanyň aňyrsynda, milletleriň Jelilesinde ony has agyr ezýetledi. Garaňkylykda ýöreýän halk beýik bir nury gördi; ölüm kölegesiniň ýurdunda ýaşaýanlaryň üstüne nur saçdy. Işaýa 9:1, 2.
At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.
Ýekşenbe güni baradaky kanun çykarylanda, ahyrky ýagyn ölçegsiz döküler we başga milletler beýik nury görerler. Yzarlanma wepaly imanlylary dargadar we habary ýaýradar.
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.
“‘Sizi mejlislere tabşyrarlar, … hawa, Meniň hatyram üçin häkimleriň we patyşalaryň öňüne hem getirilersiňiz, olar we başga milletler üçin şaýatlyk bolar.’ Matta 10:17, 18, R. V. Yzarlama nury ýaýradar. Mesihiň hyzmatkärleri dünýäniň beýik adamlarynyň öňüne getiriler; başga ýagdaýda bolsa olar Injili hiç wagt eşitmezdiler. Bu adamlara hakykat nädogry görkezildi. Olar Mesihiň şägirtleriniň imany barada ýalan aýyplamalary diňlediler. Köplenç onuň hakyky häsiýetini öwrenmegiň olaryň ýeke-täk serişdesi, öz imany üçin kazyýete çekilenleriň şaýatlygydyr. Derňew astynda bulardan jogap bermek talap edilýär, olaryň kazylary hem berilýän şaýatlygy diňlemäge mejbur bolýar. Hudaýyň merhemeti Öz hyzmatkärlerine şol ýagdaýyň talabyny ödemek üçin berler. Isa: ‘Näme geplemelidigiňiz şol sagadyň özünde size berler; çünki gepläp duran siz dälsiňiz, eýsem sizde gepläp duran Atanyňyzyň Ruhudyr’ diýýär. Hudaýyň Ruhy Öz hyzmatkärleriniň aňlaryny nurlandyranda, hakykat özüniň ylahy güýjünde we gymmatlylygynda hödürlener. Hakykaty ret edýänler şägirtleri aýyplamak we ezmek üçin aýaga galarlar. Emma ýitgi we ejir içinde, hatda ölüme çenli, Rebbiň çagalary özleriniň ylahy Nusgasynyň ýumşaklygyny ýüze çykarmalydyrlar. Şeýlelikde Şeýtanyň gurallary bilen Mesihiň wekilleriniň arasyndaky tapawut görner. Halasgär ýolbaşçylaryň we halkyň öňünde beýgeldiler.”
“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.
Şägirtlere şehitleriň gaýduwsyzlygy we berkligi diňe şeýle merhemete mätäçlik ýüze çykýança berilmedi. Şonda Halasgäriň wadasy ýerine ýetdi. Petrus bilen Ýahýa Sinedrion geňeşiniň öňünde şaýatlyk edenlerinde, adamlar «haýran galdylar; hem-de olaryň Isa bilen bile bolandyklaryna göz ýetirdiler». Resullaryň Işleri 4:13. Stefanos hakynda bolsa şeýle ýazylýar: «geňeşde oturanlaryň hemmesi oňa üns bilen seredip, onuň ýüzüni perişdäniň ýüzi ýalydygyny gördüler». Adamlar «onuň gepleýän paýhasyna we Ruhuna garşy durup bilmediler». Resullaryň Işleri 6:15, 10. Şeýle hem Pawlus, Sezarlaryň kazyýetindäki öz sud işi barada ýazyp, şeýle diýýär: «Ilkinji goranyşymda hiç kim meniň tarapymy tutmady, gaýta hemmesi meni taşlap gitdi…. Emma Reb meniň ýanymda durdy we meni güýçlendirdi; meniň üsti bilen habaryň doly yglan edilmegi we ähli beýleki milletleriň eşitmegi üçin; hem-de men ýolbarsyň agzyndan halas edildim». 2 Timoteos 4:16, 17, R. V.
“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.
Mesihiň gullary kazyýetiň öňüne getirilende aýtmak üçin öňünden taýýarlanan hiç bir sözi taýynlamaly däldiler. Olaryň taýýarlygy gün-günden Hudaýyň Sözüniň gymmatly hakykatlaryny ýüreklerinde hazyna edip toplamak we doga arkaly imanlaryny berkitmek bilen amala aşyrylmalydy. Olar kazyýete getirilende bolsa, Mukaddes Ruh zerur boljak hut şol hakykatlary olaryň ýatlaryna salar.” The Desire of Ages, 354, 355.
Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.
Höküm 11-nji sentýabrda Hudaýyň öýünden başlanýar we ýekşenbe güni baradaky kanun döwründe tamamlanýar; şonda höküm soňra Hudaýyň öýünden daşardaky beýleki sürüsine geçýär.
The Twelfth Messianic Waymark is Judgment to the Gentiles
On ikinji Mesihçilik ýol belligi — Milletlere höküm
That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.
Bu, Işaýa pygamber arkaly aýdylan sözüň ýerine ýetmegi üçindi: «Ine, Meniň saýlap alan hyzmatkärim, kalbymyň hoşnut bolan söýgülim; Men Öz Ruhumy Onuň üstüne goýaryn, Ol milletlere hökmi yglan eder. Ol dawagalanyp çekişmez, gygyryp çagyrmaz; köçelerde hiç kim Onuň sesini eşitmez. Ezilen gamyşy döwmez, tütäp duran peläni söndürmez, tä hökmi ýeňşe ýetirýänçä. Milletler hem Onuň adyna umyt baglarlar». Matta 12:17–21.
Prediction
Çaklama
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.
Ine, Meniň goldaýan hyzmatkärim; saýlap alan zadyma, janym hoşal bolýar; Men Öz Ruhumy onuň üstüne goýdum: ol milletlere höküm çykarar. Ol gygyrmaz, sesini galdyrmaz, köçede sesini eşitdirmez. Ezilen gamşy döwmez, tüsseleýän pili söndürmez: ol hakykata laýyk höküm çykarar. Ol ýerde höküm ornaşdyrýança ejizlemez, ruhdan düşmez: adalar onuň kanunyna garaşar. Işaýa 42:1–4.
The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.
Hudaýyň öýi üçin hökümüň ýapylmagy 2023-nji ýylyň iýul aýynda başlandy; şol wagtda Musa bilen Ylýas öli guran süňkleriň jülgesinde öli ýatan köçelerde bir ses eşidildi. Ol ses eşidilende, Hudaýyň öýi üçin höküm ýapylyp başlamaga başlady we beýleki milletleriň hökümine tarap dowam etdi. Matta kitabynda ýüz kyrk dört müňiň özgertme hereketindäki esasy ýol belgilerini görkezýän Mesihçilik bilen bagly on iki amala aşma bar. Şol on iki ýol belgisi Mesih arkaly nusgalaşdyrylýar. 1989; 1996; 11-nji sentýabr, 2001; 18-nji iýul, 2020; 2023-nji ýylyň iýuly; 2024; Gije ýarymdaky gygyryş, ruhanylaryň aýrylmagy we ýekşenbe kanuny — bularyň hemmesi kesgitlenýär; 11-nji sentýabryň içerki we daşarky şaýady bar, ýekşenbe kanunynyň bolsa dargadylyşyň içerki şaýady, soňra bolsa on birinji sagadyň işçileriniň höküm döwrüniň iki şaýady bar. Ýüz kyrk dört müňiň özgertme hereketiniň göni Matta kitabynda görkezilen dokuz ýol belgisi.
Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:
Matta Täze Ähdiň alfasy, Ylham bolsa omegasydyr. Matta pygamberlik şaheseridir; onuň ähmiýeti ahyrzaman günlerine çenli möhürlenip goýlupdy. Onda, Başlangyç kitabynyň on birinji bapdan ýigrimi ikinji baba çenli bolan alfasyna gabat gelýän omega on iki bap bar. Ylhama alfa hökmünde ol Danyýel bilen Ylhamyň ylhamlanan gatnaşyklaryna meňzeşlik görkezýär. Danyýel we Ylham kitaplary barada olaryň pygamberlik gatnaşyklary hakynda aýan edilen zatlar, Matta bilen Ylhamiň arasyndaky gatnaşyk üçin hem dogry bolardy. Şol ugurlar boýunça bize habar berlen zatlar şuňa deň bolar:
In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.
Matta kitabynda Ylham kitabyndaky ýaly şol bir pygamberlik ugry dowam etdirilýär.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ylham möhürlenen kitapdyr, emma ol şol bir wagtda açylan hem kitapdyr. Onda bu ýeriň taryhynyň ahyrky günlerinde bolup geçmeli ajaýyp wakalar beýan edilýär. Bu kitabyň taglymatlary anykdyr, syrly we düşünilmesiz däldir. Onda Danyýelda bolşy ýaly şol bir pygamberlik ugry dowam etdirilýär. Hudaý käbir pygamberlikleri gaýtadan aýdypdyr; şeýle etmek bilen olara möhüm ähmiýet berilmelidigini görkezýär. Reb uly ähmiýeti bolmadyk zatlary gaýtalamaýar.” Manuscript Releases, volume 9, 8.
The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.
Matta kitaby Ylham we Daniýel kitaplary bilen şol bir pygamberlik ugruny dowam etdirýär, we ol Ylham kitabynda kämillige ýetirilýär, çünki “complement” sözi kämilligi aňladýar.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Ylhamda Mukaddes Kitabyň ähli kitaplary birleşýär we tamam bolýar. Ine, bu ýerde Daniýel kitabynyň üstüni ýetirýän bölegi bardyr. Biri pygamberlikdir; beýlekisi bolsa ylhamdyr. Möhürlenen kitap Ylham däl-de, eýsem Daniýeliň pygamberliginiň soňky günlere degişli bolan bölegidir. Perişde şeýle buýurdy: ‘Emma sen, eý Daniýel, sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle.’ Daniýel 12:4.” Resullaryň Işleri, 585.
Matthew, Daniel and Revelation are the same book.
Matta, Daniýel we Ylham bir kitabyň özidir.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Danyýel we Ylham kitabynyň biri-biri bilen birdir. Biri pygamberlikdir, beýlekisi ylhamdyr; biri möhürlenen kitapdyr, beýlekisi açylan kitapdyr. Ýahýa gök gürlemeleriniň aýdan syrlaryny eşitdi, emma olary ýazmazlyk oňa buýruldy.” The Seventh-day Adventist Bible Commentary, 7-nji jilt, 971.
It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.
Matta kitabynyň many-mazmunyny, Petrusyň Sezareýa Filipide bolmagynyň pygamberlik ähmiýetini nygtap biljek derejede, Ýoel kitabyna bolan gözlegimi gaýtadan öwürmezden öň onuň kontekstine ýerleşdirmek üçin wagt bölmek möhüm ýaly göründi. Matta kitaby baradaky synlarymy gysgaça jemlemäge synanyşaryn; munuň maksady Petrusyň Sezareýa Filipidäki ornunyň, ýagny Daniýeliň on birinji baby, on üçünji bilen on bäşinji aýatlarynda agzalýan Paniýumyň, örän uly pygamberlik ähmiýetini görkezmekdir.
The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.
Matta kitaby üç aýratyn pygamberlik çyzygynyň esasynda gurluşandyr. Birinji çyzyk ilkinji on bapdan ybaratdyr; ikinji çyzyk ondan soňky on iki bapdyr, olaryň yzysüre bolsa alty bapdan düzülen üçünji çyzyk gelýär. Ilkinji on bap Ylham kitaby on dördünji bapdaky birinji perişdäni aňladýar, ondan soňky on iki bap Ylham kitaby on dördünji bapdaky ikinji perişdäni aňladýar, iň soňky alty bap bolsa Ylham kitaby on dördünji bapdaky üçünji perişdäni aňladýar. Men bu synlamany entek açyk-aýdyň subut edip görkezmedim, ýöne muny aňsatlyk bilen amala aşyrmak bolar. Şony etmezden öň, Matta kitaby diýlip atlandyrylýan kanwanyň üstünde has giň gerimli umumy çyzgylary çekmegi dowam etdirmek isleýärin.
The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.
On birinji bapdan ýigrimi ikinji baba çenli bolan ikinji setir ikinji perişde bilen aňladylýar, we ikinji perişde hemişe iki esse gaýtalanmagy görkezýär, çünki Babil ýykyldy, ýykyldy. Gelip çykyş kitabynyň on birinji babyndan ýigrimi ikinji babyna çenli baplar Hudaýyň saýlanan bir halk bilen ata-baba Abram arkaly beren wadasyny, soňra bolsa üç basgançakly ähtini beýan edýär. Şol on iki babyň hut merkezi aýaty ähtiň nyşany hökmünde “sünneti” görkezýär, we ol üç basgançagyň ikinjisinde berkarar edildi. Matta Injilindäki muňa kybapdaş bolan äht setiriniň hut merkezi aýaty Simun Barýonanyň adynyň Petrus diýip üýtgedilen ýeridir.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Men saňa-da aýdýaryn: sen Petrusyň; Men Öz ýygnagymy şu gaýanyň üstünde bina ederin; dowzahyň derwezeleri oňa garşy durup bilmez. Matta 16:18.
Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.
Petrusyň ady ýüz kyrk dört müňi aňladýar, ol bolsa imanyny Mesihiň habaryny eşitmäge esaslandyrýan synpyň wekili bolup durýar. Bu diňe Isanyň hakyndaky habar däl-de, eýsem Isanyň özüne Reb tarapyndan Petrusa berlendigini aýdan habarydyr.
He saith unto them, But whom say ye that I am?
Ol olara: “Emma siz Meni kim diýip hasaplaýarsyňyz?” diýdi.
And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,
Şimun Petrus jogap berip diýdi: Sen Mesihsiň, diri Hudaýyň Oglusy. Isa hem oňa jogap berip diýdi,
Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.
Sen bagtlysyň, Simun Barýona; çünki muny saňa et bilen gan aýan etmedi, eýsem göklerdäki Atam aýan etdi. Matta 16:15–17.
Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.
Petrusyň imany Isanyň Mesih bolmagyna — ýagny, Mesiha bolmagyna esaslanýar. Petrusyň ady, äht gatnaşyklaryny nyşanlamak üçin Abramyňky üýtgedilişi ýaly, üýtgedilýär, hem-de onuň ady 144,000 bilen deňleşdirilýär; hut şol aýatda hem uly jedel, dowzahyň ybadathanalaryna garşy üstün çykjak bir ybadathananyň binýady bolan gaýa hökmünde kesgitlenýär. Ýüz kyrk dört müň saýlanan äht halkynyň ahyrky ýüze çykyşydyr, Petrus bolsa şol topary wekilçilik edýär.
Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.
Petrus hem ilkinji Hristian ýygnagyny, ýagny şägirtleriň ýygnagyny hem şol bir wagtda aňladýar, çünki bu, Mesihiň Öz ýygnagynyň binýadyny goýýan taryhydyr. Mesih binýatdyr, Ol şol bir wagtda burç daşy hem bolup durýar, Petrus bolsa ilkinji Hristian gelniniň we soňky Hristian gelniniň nyşanydyr. Şonuň üçin Petrus bir aýatda hem alfa, hem-de omega nyşanydyr.
That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.
Şol bir aýat ikinji perişdäniň habaryny aňladýan on iki baplaryň merkezi aýatydyr, we Petrus hem ilkinji gelin, hem-de soňky gelin hökmünde “iki esse” hyzmat edýär. Soňky gelin Şeýtanyň sinagogasy bilen söweşde bolar, we soňky gelin iki topardan düzüler. Bir topar ýüz kyrk dört müňdir, beýleki topar bolsa beýik mähelle-dir. Beýik mähelle Smyrna bilen, ýüz kyrk dört müň bolsa Filadelfiýa bilen şekillendirilýär.
The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.
Ýüz kyrk dört müň adam Filadelfiýalylardyr, hem-de on sekizinji aýatda Petrusyň adynyň üýtgedilmegi ýüz kyrk dört müň adamyň möhürlenmegini aňladýar. Ol möhürlenenleriň nyşanydyr, hem-de bu aýatda — ähtiň on iki babyndaky merkezi aýatda — ol, sünnetiň alamat hökmünde görkezilýän Ýaradylşyň on iki babyndaky iň merkezi aýat bilen gabat gelýär. Ylham kitabynyň on birinji babyndan ýigrimi ikinji babyna çenli bolan baplar äht şaýatlygynyň on iki baby üçin üçünji hatary üpjün edýär, hem-de şol on iki babyň merkezi aýaty Ylham kitabynyň on ýedinji babyndaky jelep bilen ýer ýüzüniň patyşalarynyň nikasyny kesgitleýär.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Bar bolan, ozal bar bolan, emma indi ýok şol haýwan — ol sekizinjidir, ýediniň hem içindendir we heläkçilige gidýär. Ylham 17:11.
This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.
Bu aýat Beýik Babiliň soňky ýykylşyny kesgitlemek bilen baglanyşyklydyr, Babeliň ilkinji ýykylşy bolsa Gelip çykyş kitabynyň on iki baplyk äht hatarynyň birinji babynda bolup geçdi. Petrus merkez aýatda ýüz kyrk dört müňi wekilleşdirýär; bu hem Gelip çykyş kitabynyň merkez aýaty bilen gabat gelýär. Ylham kitabynyň merkez aýatynda Beýik Babiliň ýykylşy Babeliň beýik awçysy Nimrotyň hekaýasyny tamamlaýar.
The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.
Bu üç pygamberlik çyzygynyň her biriniň merkezi aýatlary ýa Hudaýyň möhürini, ýa-da haýwanyň nyşanyny görkezýär. Başlangyjy bolan Babiliň ölüm ähti Ybraýymda däl-de, Gelip çykyşda başlanýar we Ylhamda öz soňuna ýetýär. Şeýle etmek bilen, bu üç çyzyk bir ýere getirileninde, çyzyk üstüne çyzyk goýlup, olaryň hemmesine bir başlangyç we bir soň goýýar. Petrusyň Gaýa bilen Dowzahyň derwezeleriniň arasyndaky uly göreşiň nyşany hökmünde ulanylýan ýeri ikinji perişdäniň habarydyr, çünki ikinji perişdäniň habary: “Babil ýykyldy (Nimrod), ýykyldy (Rimiň jelep zenany)” diýýär. Matta ýazgysyndaky üç çyzygyň ikinjisi ikinji perişdäniň habarydyr, sebäbi ol Babiliň iki gezek ýykylyşyny görkezýär. Ol hakyky nikanyň tamamlanýan ýerinde, ýagny ýekşenbe kanunynda, galp nikany hödürleýär. Ol “8” sanyny Hudaýyň halkynyň galpy hökmünde görkezýär, emma hakyky sekiz hut şolardyr. Şeýle hem papalyk Hudaýy galplaşdyrýan hökmünde suratlandyrylýar, çünki ol bardy, häzir hem bardyr, we ýokary çykar. Ol baýdak ýokary galýan ýerde, ýagny ýekşenbe kanunynda, ýokary çykýar.
In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.
Matta ýazgysynda Mesihiň ýerine ýetirişleriniň on ikisi bar, we Köne Ähtde Mesih barada üç ýüzden bäş ýüze çenli pygamberlik bar. Matta beýleki üç Hoş Habaryň haýsysyndan hem has köp, gönüden-göni kesgitlenen on iki ýerine ýetirişi öz içine alýar. Şol on iki ýerine ýetiriş ýüz kyrk dört müňüň özgertme hereketindäki dokuz aýratyn ýolbelgisine laýyk gelýär. Dokuz kämilligi alamatlandyrýar, çünki “dokuzdan” aňyrda başga san ýokdur; sebäbi “dokuzdan” soň gelýän her bir mukdar diňe birden doqquza çenli dokuz sifrany we noly ulanýar. Dokuz dolulykdyr. Şol dokuz ýolbelgisiniň ikisinde Matta ýazgysyndaky ýerine ýetirişleriň birden köprägi bar. 9/11-de ikisi bar, we ýekşenbe kanunynda üçüsi bar.
The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.
1989-njy ýylda ahyrzaman döwri, 1996-njy ýylda habaryň resmileşdirilmegi, onuň yzysüre 9/11, onuň yzysüre 2020-nji ýylyň 18-nji iýulyndaky lapykeçlik, onuň yzysüre 2023-nji ýylyň iýulyndaky çölde ýaňlanan ses, ol hem 2024-nji ýylyň direlişine getirdi, ol bolsa Ýarygijäniň Feryadyna alyp barýar, onuň yzysüre ruhanylaryň aýrylyşy gelýär; bu bolsa Ýekşenbe kanunynda jemlenýär. Dokuz ýol belgisi: olaryň biri iki şaýada, beýlekisi üç şaýada eýedir; 9/11-niň iki şaýady bar, Ýekşenbe kanunynyň bolsa üç şaýady. Munuň manysy şudur: ýüz kyrk dört müňüň özgertme çyzygunda, 9/11-niň iki şaýadyndan Ýekşenbe kanunynyň üç şaýadyna çenli bolan aralyk ýüz kyrk dört müňüň möhürleniş döwrüni alamatlandyrýar. On iki ýol belgisi her bir reformatorlyk hereketi bilen gabat gelýär, we şeýle etmek bilen, 9/11-den Ýekşenbe kanunyna çenli ýüz kyrk dört müňüň möhürleniş döwrüni nygtaýar hem-de kesgitleýär.
In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.
Şeýle etmek bilen, ol 9/11-de iki şaýady, Ýekşenbe kanunynda bolsa üç şaýady görkezýär. 9/11-däki iki şaýat ikinji perişdäniň habarydyr, Ýekşenbe kanunyndaky üç şaýat bolsa üçünji perişdäniň habarydyr. Şonuň üçin, Matta arkaly Mesih hakyndaky pygamberlikleriň ýerine ýetmeleri bilen emele getirilen çyzyk möhürleniş wagtyny üzňeleşdirýär we ulaldyp görkezýär, şol bir wagtyň özünde ikinji perişdäni möhürleniş wagtynyň taryhynyň alfasy, üçünji perişdäni bolsa omegasy hökmünde kesgitleýär. Munuň manysy, möhürleniş wagtynyň iki belgisi bilen üç belgisiniň arasynda çäklenendigidir; şeýlelikde, ýigrimi üç — günäleriň ötelişiň nyşany — möhürlenişiň bütin taryhynyň üstünde ýerleşdirilýär.
In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.
Matta kitabynda degişlilikde birinji, ikinji we üçünji perişdeleri aňladýan üç pygamberlik çyzygy bar, hem-de Mattanyň ikinji çyzygyndaky on iki bap, ýüz kyrk dört müň bilen baglaşylan ähti aňladýar, çünki ol Ybraýym bilen baglaşylan Gelip çykyşyň alfa ähtiniň omegasydyr. Bu hem şony aňladýar: ikinji perişde hökmünde Petrus ilkinji hem-de soňky mesihi gelni bilelikde wekilçilik edende, Petrusyň iki esse görkezilmegi ikinji perişdäniň içinde-de iki esse görkezilişiň pygamberlik talap edýändigini esaslandyrýar. Üç şaýadyň esasynda, on iki sany üç sany on iki baplyk çyzygy biri-birine baglaýan ýüpdür; şonuň üçin, Matta kitabynda on iki sanynyň başga bir görkezilişini tapanymyzda, ol Matta kitabyndaky beýleki on ikä laýyk gelmelidir.
The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.
Matta kitabyndaky, simwolik on bir san bilen başlanýan we onuň simwolik garşylygy bolan ýigrimi iki san bilen tamamlanýan on iki bap, Mesihiň on iki amala aşmasy arkaly şekillendirilýän ýüz kyrk dört müňüň reforma çyzygy bilen gabat gelýär; şeýlelikde, ikinji perişdäniň çyzygynda ikinji bir “goşalandyrylmagy” ýüze çykarýar. Mesihiň on iki amala aşmasy, on iki bap bilen bilelikde, ikinji perişdäniň “goşalandyrylmagydyr”, emma olar köpeldilende 144,000-i aňladýar. Petrus goşalandyrylýar, on iki san hem goşalandyrylýar. Şol goşalandyrylmalar Babiliň iki gezek ýykylmagynyň goşalandyrylmagyny amala aşyrýar.
Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.
On birinji bapdan ýigrimi ikinji baba çenli baplar Ylhamyň on dördünji babyndaky ikinji perişdäni aňladýar. On sany synagyň nyşanydyr, hem-de üç synagyň ilkinjisi Matta Injiliniň ilkinji on babydyr. “On” synagy alamatlandyrýar. Matta Ylhamlaryň omegasyna görä alfa bolandygy sebäpli, bu iki kitabyň haýsysynyň-da birinji baby Isa Mesihiň ylhamy bilen başlanýar. Birinji bapda Ýusup perişdä ynanmak ýa ynanmazlyk babatda synagdan geçirilýär. Onuň muwapygy Ýahýa Çokundyryjynyň kakasy Zekerýa bolup, ol ynanman, şol bir synagdan geçip bilmedi. Biri ylahy tertip bilen bolan bir dogluşy kabul etdi, beýlekisi bolsa şübhelendi.
In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”
Ikinji bapda Hirodes täze bir patyşanyň dogulmagyndan gorkdy, şonuň üçin Ýusup bilen Merýem Müsüre gaçdylar. Üçünji bapda ilkinji synagy çokundyryjy Ýahýa getirdi; bu ilkinji synagy Dogan White ýaşaýyş ýa-da ölüm synagy diýip kesgitledi, çünki ol şeýle ýazdy: “Ýahýanyň habaryny ret edenler Isadan peýda tapyp bilmezdiler.” Birinji perişdäniň habary synag habarydyr; ol, edil Ýahýanyň edişi ýaly, adamlary Hudaýdan gorkmaga çagyrýar, çünki Hudaýyň höküm sagady gelýär. Muny Ýahýanyň: “Geljek gazapdan gaçmagy size kim duýdurdy?” diýip soran wagty şekillendirýär.
Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.
Soňra dördünji bapda, Isa kyrk gün agyz bekleýär; bu döwür üç aýratyn synag bilen jemlenýär, çünki şol üç synag hemişe birinji perişdäniň habarynda görkezilýär. Soňra Isa Öz şägirtlerini saýlap, düýpleri gurmaga başlady; çünki Ezra we Nehimiýa bilen birinji perman taryhynda ybadathananyň düýpleri goýuldy, Milleritler bilen hem birinji perişdäniň taryhynda düýpler goýuldy. Düýpler — bagtlylyklar baradaky sözlerdir; şondan soň Onuň gudratlary gelýär, olar Onuň on iki şägirdini ibermegine çenli alyp barýar we onunjy bap şonuň bilen tamamlanýar. Şondan soň on iki şägirt öz ýerinde durýardy, ylham bolsa şägirtleriň Hristian ybadathanasynyň düýbi bolandygyny kesgitleýär. On birinji baba ýetilende, düýpler tamamlanýardy.
In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.
On birinji bapda şägirtler özbaşdak gulluk edýärler, Isa bolsa ýalňyzdyr; bu ýagdaý onunjy bap bilen on birinji bapyň arasynda aýdyň tapawudy görkezýär. Birinjiden onunjy bapa çenli baplar birinji perişdäniň habarydyr; ol ikinji perişdäniň gelmegi bilen tamamlandy. Ikinji perişde, Milleritler bilen Protestantlardaky ýaly, bölünişik we aýrylyşma döredýär. Onunjy bap Isanyň şägirtlerden aýrylmagy bilen tamamlanýar, on birinji bapda bolsa Ol ýalňyzdyr.
Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.
On birden ýigrimi ikiinji baplara çenli bolan bölüm ikinji perişdäni aňladýar; bu bolsa ýigrimi üçünji bapdan ýigrimi sekizinji baplara çenli dowam edip, üçünji perişdäniň üçünji setiri bolýar. Elbetde, üçünji perişde ýekşenbe kanunyna gelip ýetýär; bu hem ýigrimi altynjy bapdan ýigrimi sekizinji baplara çenli bolan baplaryň Pesahy nädip aňladýandygynyň beýanydyr. “23” ýaraşdyrma nyşanydyr, we şol alty bapdan birinjisi birinji perişdäniň habaryny aňladýar, soňky üç bap bolsa üçünji perişdäniň habaryny aňladýar. Ortadaky iki bap (24 & 25) ikinji perişdäni aňladýar. Soňky üç bap, “23”-ü belli ýol belgileri hökmünde öz içine alýar; olar “23” bapy birinji perişde ýa-da başlangyç hökmünde, hem-de ýigrimi altynjy bapdan ýigrimi sekizinji baplara çenli bolan baplary üçünji hökmünde, “23” ýol belgileri bilen deňleşdirýär. Ýigrimi üçünji bap birinji perişdedir, ondan soňky iki bap ikinji perişdedir, soňky üç bap bolsa üçünji perişdedir.
The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.
Matta ýazgysyndaky üçünji setir üçünji perişdäni aňladýar we ol üç ädime bölünýär. 23-nji bap birinji ädimdir, hem-de birinji perişdedir. 24-nji we 25-nji baplar ikinji ädimdir, hem-de ikinji perişdedir. 26-njy, 27-nji we 28-nji baplar üçünji ädimdir, hem-de üçünji perişdedir. Birinji perişde üçin bir bap, ikinji perişde üçin iki bap we üçünji perişde üçin üç bap. Üçünjisi — Pesahdyr; ol haçy aňladýar, ol bolsa öz gezeginde ýekşenbe kanunyna laýyk gelýär; ol Pentikost bilen hem aňladylýar.
Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.
Pentikost 50 sanydyr, 50 bolsa Ýubileýiň nyşanydyr. Ýubileý öz içinde kyrk dokuzynjy ýyly, ýagny ýedi ýyldan ybarat bolan ýedinji aýlawyň soňuny öz içine alýar. 49 sany 50 sanynyň öňünden gelýär, ýöne onuň bilen göni baglanyşyklydyr. Matta kitabyndaky üçünji setir 23-nji bapdan başlanýar, soňra bolsa 49-a jemlenýän iki bap (24, 25) onuň yzyndan gelýär; bu bolsa 50 sanyny aňladýan üçünji perişdäniň öňüsyrasydyr.
The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.
Alty bapdan ybarat hataryň başy “23”, soňy hem “23” bellikdir; 26-njy babyň 27 we 28 bilen goşulmagyndan alnan mukdar bolsa “81”-e deňdir. Bu bolsa, Asmandaky Baş Ruhanynyň Öz baş ruhanylyk gullugynda ulanjak ganynyň dökülmegini görkezýän hut şol aýatlaryň özünde ýerleşdirilen ruhanylaryň nyşanydyr. Şol sebäpden, The Desire of Ages eserindäki “81”-nji babyň ady Matta 28-e esaslanýar.
“Chapter 81— ‘The Lord Is Risen’
“81-nji bap — ‘Reb direldi’”
“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.
“Bu bap Matta 28:2–4, 11–15 ayatlaryna esaslanýar.” Asyrlaryň Islegi, 780.
The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.
“81” sany ruhanylygy aňladýar, we Lewiler 8-de ruhanylaryň mukaddeslenişiniň ýedi güni beýan edilýär. Sanlar kitabynyň 8-nji babynda Lewileriň päklenişi beýan edilýär. 2 Taryhlar kitabynda “81” ruhany Uzziýa patyşasyna garşy çykýar, we bu parça ýüz kyrk dört müňüň möhürleniş habaryny berkitmäge gönüden-göni goşant goşýar.
But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.
Emma ol güýçlenende, onuň ýüregi heläkçiligine çenli ulaldy; çünki ol Hudaýy Rebbe garşy günä edip, hoşboý ysly tütetgini ýakmak üçin Rebbiň ybadathanasyna, tütetgi gurbanlyk sypasyna girdi. Ruhany Azarýa onuň yzyndan girdi, onuň bilen birlikde Rebbiň edermen segsen ruhanysy hem bardy. Olar patyşa Uziýa garşy durup, oňa şeýle diýdiler: «Eý Uziýa, Rebbe tütetgi ýakmak saňa degişli däldir, eýsem tütetgi ýakmaga bagyşlanan Harunyň ogullary bolan ruhanylardyr. Mukaddes ýerden çyk, çünki sen günä etdiň; bu iş saňa Reb Hudaý tarapyndan hormat getirmez».
Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.
Şondan soň Uzziýa gazaplandy, onuň elinde hoşboý ysly tütetgi tütetmek üçin tütetgi gapy bardy; ol ruhanylara garşy gazaply wagty, Rebbiň öýünde, tütetgi gurbanlyk sypasynyň ýanynda, ruhanylaryň gözüniň öňünde onuň maňlaýynda pis kesel peýda boldy. Baş ruhany Azariýa we ähli ruhanylar oňa seretdiler, ine, onuň maňlaýy pis keselli eken; şonda olar ony ol ýerden çykarmaga howlukdylar; hatda onuň özi-de çykmaga howlukdy, çünki Reb ony urupdy. Patyşa Uzziýa ölýän gününe çenli pis keselli bolup galdy we pis keselli bolany üçin aýratyn bir öýde ýaşady; çünki ol Rebbiň öýünden aýryldy. Onuň ogly Ýotam patyşanyň köşgüniň üstünden gözegçilik edýärdi we ýurduň halkyna höküm edýärdi. 2 Hronikalar 26:16–21.
Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.
Segsen bir nyşan hökmünde mukaddes ýerde gurbanlyk bermek üçin Uzyýanyň eden tagallalaryna garşy çykan ruhanylar bilen baglanyşyklydyr. Uzyýa baradaky parçanyň pygamberlik gurluşy Daniýeliň on birinji babyndaky on birinji we on ikinji aýatlaryň pygamberlik gurluşyna gabat gelýär. Iki parça-da harby ýeňişlerden, aýratyn-da demirgazygyň bir patyşasy üstünden gazanylan soňky ýeňişden soň ýüregi göterilen günorta patyşany görkezýär. Daniýeliň on birinji babyndaky on birinji aýat Rafýa söweşinde Ptolemeý tarapyndan berjaý edilende, ol hem, Uzyýa ýaly, Iýerusalimdäki mukaddes ýerde gurbanlyk bermäge synanyşdy, emma ruhanylar tarapyndan garşylandy. Setir yzyna setir, bu iki şaýat ahyrlap barýan ukrain urşuny görkezýär.
Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.
“Döwürleriň Arzuwy” atly eseriň segsen birinji baby Matta 28-e esaslanýar we Mesihiň Asmandaky Baş Ruhany hökmünde Öz hyzmatyna başlamak üçin ýokary göterilişini görkezýär.
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.
Indi biziň aýdan zatlarymyzyň gysgaça mazmuny şudur: göklerdeki Beýiklik Tagtynyň sag tarapynda oturan şeýle Baş Ruhanymyz bar. Ýewreýlere 8:1.
The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.
“81” sany ruhanylaryň nyşanydyr, we Matta kitabynyň üçünji setiriniň üçünji basgançagynda jem 81 bolýar. Ikinji basgançakda jem 49 bolýar, birinji basgançak bolsa 23-dür. Segsen bir Uzziýanyň şaýatlygynda 80 ruhanyny we bir baş ruhanyny aňladýar. Bu derejede 80 ruhany ynsandyr, baş ruhany bolsa Ylahydyr. 81 Ylahylygyň ynsanlyk bilen birleşmesini aňladýar. Segsen bir sanyndaky bir san Ylahylygy aňladýar.
The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.
On bir sanndaky bir adamzady hem-de Hudaýlygy aňladýar. Ýigrimi bir sanyndaky bir Hudaýlygy, ýigrimi bolsa adamzady aňladýar. Iki bilen biriň utgaşygyny Emmaus ýolundaky şägirtlerde görmek bolýar.
The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.
Üçüň we biriň utgaşmasy Şadrahyň, Meşahyň we Abednegonyň odly peçinde şekillendirilişi ýaly ynsanlyk bilen Ylahyýetiň birleşmesidir.
The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.
Dört ile birin birleşimi, İlahiyatın insanlıkla birleşmesinin dördüncü nesilde gerçekleştiğini göstermektedir.
The five and one combination identifies the five virgins waiting for the bridegroom.
Bäş bilen biri utgaşmasy gelniň ýigidine garaşýan bäş gyzy görkezýär.
The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.
Alty bilen biriň utgaşmasy adamyň ýedinji günki Sabat bilen bolan gatnaşyklaryny aňladýar; şol Sabatyň Hökümdary Hudaýlykdyr. “Alty” sany adamyň nyşanydyr, “bir” bolsa Mesihdir.
The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.
Ýedi bilen biriň utgaşmasy ýedinji Laodikeýa ybadathanasynyň Filadelfiýa tejribesine geçişini aňladýar.
81 is a symbol of the priests and their relation to the high priest.
81 ruhanylaryň we olaryň baş ruhany bilen bolan gatnaşygyň nyşanydyr.
The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.
Dokuz we biriñ utgaşmasy tamamlanmagy aňladýar. Göwrelilik dokuz aý dowam edýär. Nuhuň öňüsyrasynda dokuz nesil bardy, ondan soň hem ähtnama alyp baran dokuz nesil boldy. Isa dokuzynjy sagatda ruhuny tabşyrdy. Dokuz we biriñ utgaşmasy Onuň halkyny möhürlemek işiniň tamamlanyp barýandygyny görkezýär.
In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.
Şu çäkde, bir san adamzadyň we Hudaýlygyň birleşmesidir; ikinji san adamzada sapak berýän Ylahy Mugallymdyr. Üçünji san üç perişdäniň habarydyr; bu bolsa olaryň ikinji sanda öwredilýän habarydyr. Dördünji san dördünji nesli görkezýär; şeýlelikde, bäş paýhasly gyzyň aýan edilýän we altynjy ýaradylyş güni bilen şekillendirilşi ýaly täzeden ýaradylýan pygamberlik taryhyny kesgitleýär. Soňra ýedinji ädim Filadelfiýa geçişi we ýediniň içinden çykan sekiziň syryny kesgitleýär. Şol pursatda äht tamam bolýar we “81”-iň ruhanylygy dokuz sany bilen görkezilen işi tamamlap gutarmak üçin ýokary galdyrylýar. Her ädimde bir san Ýahuda taýpasynyň Arslanydyr, ol şol bir wagtda-da Palmoni, Gudratly Sanagyjydyr. 81 ruhanylaryň nyşanydyr. Ähli sanlary Palmoni ýaratdy.
The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.
On bir sany ýigrimi ikiniň ýarysyny aňladýar, olar ikisi-de Ylahylygyň ynsanlyk bilen utgaşygyny aňladýar. Ýakynda çap edilen bir makalamda başlangyjy we soňy barada söz açýan iki beýannamany girizdim.
The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.
Birinji beýannama Ellen Waýt ybadathana hakdaky ilkinji görnüşlerini alanda, oňa Sabat baradaky buýrugyň beýleki buýruklardan has ýagty görünýändigi görkezilendigini belläp geçdi. Şeýle hem oňa ahyrky günlerde “tene gelmek taglymatynyň” mylaýym bir nur bilen gurşalandygyny görkezildi. Sabat başdaky bir yşyk bolup, ahyrda tene gelmek taglymatyny alamatlandyrýardy. Hudaýlyk bilen ynsanlygyň birleşmegi tene gelmek taglymatydyr, çünki bu taglymat Mesihiň Öz üstüne adam tenini almagy hakdadyr, we şeýlelik bilen Hudaýlygyň ynsanlyk bilen birleşende günä etmeýändigine görelde goýýar.
Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.
On bir üstüne on bir ýigrimi iki edýär, hem-de on bir sany on iki baply äht hatarlarynyň her birine başlaýar, olaryň her biri hem ýigrimi iki bilen tamamlanýar. Mukaddes Ýazgylaryň on birinji baplary we on birinji aýatlary ýüz kyrk dört müňüň ýol görkezijilerini aňladýar.
2014
2014
The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.
Ukrain söweşi 2014-nji ýylda başlandy we ýüz kyrk dört müňüň möhürleniş döwrüniň daşarky çyzygydyr.
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.
Günorta patyşasy gahara münüp, çykyp onuň bilen, ýagny demirgazyk patyşasy bilen söweşer; ol uly goşun çykarar, emma şol goşun onuň eline berler. Daniýel 11:11.
July 18, 2020
2020-nji ýylyň 18-nji iýuly
The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.
Birinji lapykeçlik, Isanyň Lazary direltmäge gitmegini gijikdirmegi boldy; bu iň beýik gudrat we Hudaýyň möhri idi. Isa Lazary direltmezden öň dört gün garaşdy. Ýahýadaky aýat, Ýahýanyň Hoş Habarynda göni şeýle tanadylýan ýedi gudratyň iň soňkusyny görkezýär. Birinjisi suwy şeraba öwürmekdi. Ýahýa 11:11 bilen jemlenýän şol ýedi gudrata seredilende köp nur açylýar, we ähli ylahyýetçiler göni şeýle tanadylýan gudratlara esaslanyp, Ýahýada diňe ýedi gudratyň bardygy bilen ylalaşýarlar. Şonuň üçin olar Mesihiň direlişini sekizinji alamat hökmünde goşmaýarlar; emma ol bir gudratdy, we Onuň direlişi ähtiň alamatydyr, şonuň üçin Ýahýa kitabyndaky direliş şol ýediniň sekizinji gudratydyr, çünki öňki ýedi gudratyň her biri Onuň direlişiniň güýji arkaly amala aşyryldy.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.
Ol şeýle diýdi; ondan soň olara şeýle diýýär: Biziň dostumyz Lazarus uklady; emma men ony ukusyndan oýarmak üçin gidýärin. Ýahýa 11:11.
July, 2023
2023-nji ýylyň iýuly
In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.
2023-nji ýylyň iýul aýynda çölde ýaňlanan ses ýaşaýyş Ruhuna eýe bolan habary jar edip başlady.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Üç gün ýarymdan soň, Hudaýdan gelen ýaşaýyş Ruhy olaryň içine girdi, olar aýaklarynyň üstünde dikeldiler; muny görenleriň üstüne uly gorky düşdi. Ylham 11:11.
John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.
Ýahýa Ýekşenbe kanunyndan sekiz gün öň dünýä inýär, çünki onuň kakasy Zekerýa hut Ýekşenbe kanunynda gepleýär. Ýekşenbe kanunynda Ýahýanyň ady Zekerýadan Ýahýa diýlip üýtgedilýär, çünki bu at üýtgemesi äht baglanyşygyny kesgitleýär. Bu dogluş 2020-nji ýylyň 18-nji iýulynda köçelerde öldürilenleriň direlişiniň nusgasydyr.
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.
Hakykatdan size aýdýaryn: aýallardan doglanlaryň arasynda Çümdüriji Ýahýadan ulusy çykmandyr; emma asmanlaryň Patyşalygynda iň kiçisi-de ondan uludyr. Matta 11:11.
2024
2024
Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.
Işaýa 1849-njy ýylda ýerine ýeten ikinji ýygnanyşygy görkezýär. Ikinji ýygnanyşyk 2023-nji ýylyň iýul aýynda başlady we Hudaýyň halky möhürlenende tamamlanýar.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.
Şol gün şeýle bolar: Reb Öz halkynyň galanlaryny — Aşurdan, Müsürden, Patrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňiz adalaryndan galanlaryny — yzyna toplamak üçin elini ikinji gezek uzadar. Işaýa 11:11.
Just Before the Sunday law
Ýekşenbe kanunynyň edil öň ýanynda
Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.
Isa ýeňişli girişini ýaňy tamamlady, şeýlelik bilen Ol Ýarygijeki Çagyryşdan Ýekşenbe kanunyna geçişi kesgitledi; Onuň ýanynda on iki şägirt bardy, çünki olar Ýekşenbe kanunyndan öň eýýäm saýlanypdylar.
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.
Isa Ierusalime we ybadathana girdi; hemme zady töweregine seredip çykansoň, indi agşam düşüpdi, ol on iki şägirdi bilen Betaniýa çykyp gitdi. Mark 11:11.
When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.
Müň ýüz kyrk dört müňüň üstünde möhürlenme tamamlanyp, Ýekşenbe kanunyndan biraz öň, Ylahylygyň Äriniň adamzadyň aýaly bilen birleşdirilmegi tamam bolýar, we olaryň ikisi baky bir bolýar, çünki kefaret tamamlanandyr.
Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.
Şeýle-de, Rebde ne erkek aýalsyz, ne-de aýal erkekssizdir. 1 Korintoslylar 11:11.
The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.
1863-nji ýyldaky pitneden bäri ençeme wagt gijä galan Saranyň gudratly dogluşy, Ylhamyň on ikinji babyndaky aýalyň ekiz çaga dünýä indermegi bilen amala aşýar. Birinji çaga Gije ýarysynyň nidasy wagtynda, ikinji çaga bolsa ýekşenbe kanuny wagtynda dünýä inýär. Ikinji bolup dünýä çykan çaganyň üstünde Ýerihoda Rahabyň alamatyny aňladýan gyzyl sapak bardy.
Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.
Iman arkaly Sara hem özüniň gartaşan döwründen geçendigine garamazdan, nesil öndürmäge güýç aldy we wada bereniň wepaly bolandygyny hasap edendigi sebäpli, çaga dogurdy. Ýewreýlere 11:11.
The Sunday law for Laodicea
Laodikeýa üçin Ýekşenbe kanuny
Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.
Ýermeýa Laodikýäniň Ýedinji gün Adwentist ýygnagynyň höküm edilşini görkezýär.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Şonuň üçin Reb şeýle diýýär: Ine, Men olaryň üstüne betbagtçylyk getirerin, olar ondan gutulyp bilmezler; maňa perýat etseler-de, Men olara gulak asmarin. Ýermeýa 11:11.
Ezekiel agrees with Jeremiah’s judgment upon Adventism.
Hezekiýel Ýeremiýanyň Adventizm baradaky hökümine goşulýar.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Bu şäher siziň gazanyňyz bolmaz, siz hem onuň içindäki et bolmarsyňyz; ýöne Men sizi Ysraýylyň araçäginde höküm ederin. Ezekiel 11:11.
The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.
Gadymy Ysraýylyň Hudaýyň äht halky hökmünde geçip gitmegi, Hudaýyň ozalky äht halkyny olaryň taşlap goýan zady sebäpli gabanjaňlyga öjükdirmegini hem öz içine alýar. Bu ýagdaý ýekşenbe kanuny wagtynda Adventizmiň üstünde gaýtalanýar.
I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.
Şeýle bolsa, men aýdýaryn: olar ýykylyp, düýbünden ýykylyp galmak üçinmi büdrediler? Asla beýle bolmasyn! Emma olaryň büdremegi arkaly beýleki milletlere gutulyş geldi, bu bolsa olary gabanjaňlyga getirmek üçindir. Rimliler 11:11.
Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.
Ret edýän William Milleriň işine esaslanan Adventizm henizem ybadathanany guran hereketdir; ýöne ybadathanany guran Süleýman bilen hem bolşy ýaly, olar ähti bozdylar, olaryň patyşalygy olardan alnyp, Hudaýyň üzümligini Onuň görkezşi ýaly dolandyrjak bir halka berler.
Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.
Şonuň üçin Reb Süleýmana şeýle diýdi: «Munuň seniň tarapyndan edilendigi, hem-de Men saňa buýran ähtimi we kanunlarymy saklamandygyň sebäpli, patyşalygy hökman senden ýyrtyp alaryn-da, ony seniň hyzmatkäriňe bererin». 1 Patyşalar 11:11.
The Sunday law for Philadelphia
Filadelfiýa üçin ýekşenbe kanuny
At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.
Ýekşenbe güni kanuny mahalynda ýeňiji ýygnak pygamberleriň aýdyşy ýaly öz ýurduna ýerleşdirilýär, we ol ýurt soňky ýagmyr habary bilen bol bol ýurtdur. Ýeriho 1863-nji ýylda täzeden guruldy, we Ýekşenbe güni kanuny mahalynda Ýeriho ýykylar.
But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.
Emma siz eýe bolmak üçin barýan ýurt depeli-jülgeli ýurtdur we gökden ýagýan ýagyşyň suwuny içýändir. Kanun taglymaty 11:11.
A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.
Şäher bir patyşalykdyr, we ýeňiji ýygnak Mesihiň şöhrat patyşalygyny aňladýar. Ýeňiji ýygnagyň şol patyşalygy, ýekşenbe güni baradaky kanun bilen başlanýar; şonda Onuň ýygnagy göterilip, ähli daglardan we depelerden ýokarda beýgeldilýär.
By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.
Dogruçylaryň patasy bilen şäher beýgelýär; emma zalymlaryň agzy bilen ýykylyp ýykylýar. Süleýmanyň pähimleri 11:11.
It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.
Dokuzuncu saatte meleğin Kornelius’a gelerek ona Petrus’u çağırması talimatını verdi; böylece Müjde’nin Pazar yasası zamanında Uluslara gittiği belirlenmiş oldu. Petrus’a gitmesi için Tanrı tarafından talimat verildiğinde, bu, murdar hayvanların yenildiğine dair bir görü bağlamında gerçekleşti. Bu, Pazar yasasında yerine gelir. Dokuzuncu saat, Mesih’in öldüğü dokuzuncu saatle uyumludur. Dokuzuncu saat, İsa’nın çarmıha gerildiği üçüncü saatte başlayan ve altı saat sonra ölümüyle sona eren bir dönemin sonunu temsil eder. Bu, üçüncü saatte üst odada bulunan, ardından dokuzuncu saatte tapınakta olan Petrus’un aynı dönemidir. Bir dokuzuncu saat Mesih’in ölümüyle sona erer; sonraki dokuzuncu saatte Petrus, Yoel’in mesajını ilan ederek tapınaktadır. Mesih’in ölümü, İsrail’le olan antlaşma ilişkisini sona erdirdi ve Kornelius tarafından temsil edilen Uluslara kapıyı açtı.
And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.
Ine, serediň, şol pursadyň özünde meniň bolan öýüme Kaisariýadan maňa iberilen eýýäm üç adam gelipdi. Resullar 11:11.
They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.
Olar size hem nejislik bolsun; olaryň etinden iýmäň, olaryň läşlerini-de nejis saýyň. Levililer 11:11.
We will continue this study in the next article.
Biz bu gözlegi indiki makalada dowam etdireris.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …
“Men düýşümde gördüm: Hudaý görünmeýän bir el arkaly maňa uzynlygy takmynan on dýuým, ini we boýy alty dýuým bolan, gara agaçdan we nepis nagyşlanyp ýerleşdirilen merjenlerden ýasalan ajaýyp bir sandyjagy iberdi. Sandyjaga bir açar berkidilipdir. Men dessine şol açary alyp sandyjagy açdym. Şonda men haýran galyp, geň galmak bilen, onuň dürli hili we dürli ululykdaky zergärlik şaýlary, göwherler, gymmatbahaly daşlar, her dürli ölçegdäki we gymmatdaky altyn hem kümüş teňňeler bilen doldurylandygyny gördüm; olaryň hemmesi sandyjagyň içinde öz-öz ýerlerinde örän owadan tertipläp ýerleşdirilipdir; şeýle tertipde ýerleşdirilişi sebäpli olar diňe güne deňelip biljek bir nur we şöhle saçýardy. …”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Men sandyga seretdim, emma gözlerim onuň görnüşinden gamaşdy. Olar öňki şöhratyndan on esse artyk şöhle saçýardylar. Men olary çägä dargadyp, aýak astyna alyp tozana bulap giden şol pis adamlaryň aýaklary astynda çägä sürtülip arassalanandyr öýtdüm. Olar sandygyň içinde ajaýyp tertip bilen, her biri öz ýerinde düzülipdi; olary içine atan adamyň hiç hili görünýän yhlasy duýulmaýardy. Men örän şatlykdan gygyrdym, we şol gygyryş meni ukudan oýardy.” Early Writings, 81–83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
«Siz Rebbiň gelişini örän uzak geljege goýýarsyňyz. Men ahyrky ýagşyň [ýarygijeki nara ýaly] duýdansyz gelýändigini we on esse güýç bilen gelýändigini gördüm». Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Patyşa olaryň özlerinden soran hikmet we düşünje bilen bagly ähli meselelerde, olary öz bütin patyşalygyndaky ähli jadygöýlerden we münäjimlerden on esse artyk tapdy. Daniel 1:18–20.