It has been a slow-moving journey to get to the book of Joel, with Peter as our witness. Peter is one of the most amazing symbols within God’s prophetic Word, but aren’t they all? Peter is at Caesarea Philippi, and he is also at Pentecost in the upper room at the third hour, and then in the temple at the ninth hour of the same day. Jesus was crucified at the third hour and died at the ninth hour. Peter is called to Caesarea at the ninth hour, but the Caesarea that he is called to in the story of Cornelius, is not Caesarea Philippi at the base of Mount Hermon, it was Caesarea by the sea, called Caesarea Maritima.
Petrusy şaýat edip, Ýowel kitabyna ýetmek haýal öňe süýşýän bir syýahat boldy. Petrus Hudaýyň pygamberlik Sözündäki iň täsin nyşanlaryň biridir, ýöne olaryň hemmesi şeýle dälmi? Petrus Kaýsariýa Filipide, şeýle hem Pentikost gününde ýokarky otagda üçünji sagatda, soňra şol günüň dokuzynjy sagadynda ybadathanadadyr. Isa üçünji sagatda haça çüýlendi we dokuzynjy sagatda jan berdi. Petrus dokuzynjy sagatda Kaýsariýa çagyrylýar, ýöne Kornelius baradaky hekaýada onuň çagyrylan Kaýsariýasy Hermon dagynyň etegindäki Kaýsariýa Filippi däl-de, deňziň ýakasyndaky Kaýsariýa, ýagny Kaýsariýa Maritima idi.
Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.
Kaisareýa Maritima Ortaýer deňziniň kenaryndaky şäher bolup, häzirki Tel Awiwiň demirgazygyndan takmynan 30–35 mil aralykda ýerleşýär (ony beýik Hirodes görkemli rim port şäheri hökmünde gurdurdy). Ol Resullaryň Işleri kitabynda ýygy-ýygydan duş gelýär (15 gezek agzalýar) we Täze Ähtde adamlaryň köpüsiniň ýönekeýje “Kaisareýa” diýip atlandyrýan ýeri hut şoldur. Hoş Habary wagyz edýän Filip öz pygamberlik edýän dört gyzy bilen şol ýerde ýaşaýardy (Resullaryň Işleri 8:40; 21:8). Pawlus şol ýerde iki ýyl zyndanda saklandy, häkimler Feliksiň we Festiň, şeýle-de patyşa Agrippanyň öňünde çykyş etdi (Resullaryň Işleri 23–26). Belki, has-da ähmiýetlisi, Petrus rim ýüzbaşysy Korneliusa hut şu ýerde wagyz etdi — bu bolsa miladydan soňky 34-nji ýylda, Mesihiň köpler bilen ähti tassyklan hepdesi tamamlananda, başga milletlerden bolanlaryň hristiançylyga ilkinji uly öwrülişi boldy (Resullaryň Işleri 10).
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Ol bir hepde dowamynda köpler bilen ähti tassyklajak; hepdäniň ortasynda bolsa gurbanlygy we sadakany bes etdirjek; ýigrenji zatlaryň ýaýraýşy zerarly ol ony haraba öwrer, hatda ahyrky tamamlanýança çenli; we kesgitlenen zat haraba bolanlygyň üstüne döküljekdir. Daniel 9:27.
Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.
Kaýsariýa Maritima Ýahudyýanyň Rim dolandyryş paýtagty bolup hyzmat edipdir hem-de başga milletleriň esasy merkezleriniň biri bolupdyr. Kaýsariýa Filipi bolsa başga bir şäherdir; ol uzak demirgazykda, Hermon dagynyň etegine golaý ýerde (Jelile deňziniň demirgazygyndan takmynan 25–30 mil daşlykda), häzirki wagtda Golan belentlikleri diýlip atlandyrylýan sebitde (häzirki Banýasda) ýerleşýär. Bu ýer diňe Hoş Habarlarda agzalýar (Matta 16:13 we Mark 8:27), ýagny Isa Öz şägirtlerini Kaýsariýa Filipä alyp gidende. Bu, Petrusyñ Isanyň “Mesih, diri Hudaýyň Ogly”dygyny ykrar eden meşhur ýeridir; şeýle hem şol ýerde Isa: “Men Öz ýygnagymy şu gaýanyň üstünde bina ederin, ölüler dünýäsiniň derwezeleri oňa üstün çykmaz” diýip yglan etdi (Matta 16:13–20). Ol grek taňrylaryna, aýratyn-da geçi-taňry Pan üçin bagyşlanan ybadathanalary bolan butparaz sebitdi; Panyň gowagy bolsa “dowzahyň derwezeleri” diýlip atlandyrylýardy, şonuň üçin Isanyň şol ýerde eden beýany aýratyn täsirlidir.
The two cities are completely separate geographically and historically—one a bustling Roman seaport in the south-west, the other a northern Hellenistic/pagan site near the headwaters of the Jordan River. The coastal one dominates the Book of Acts, while the northern one is central to a pivotal moment in the Gospels. Caesarea of the sea is a symbol of Rome—the beast, and Caesarea of the earth is a symbol of the dragon. Sister White identifies the period from the cross to Pentecost, the “Pentecostal season,” which began at the cross and ended at Pentecost.
Iki şäher geografik we taryhy taýdan bütinleý aýrydyr — olaryň biri günorta-günbatarda ýerleşýän gaýnap-joşýan rim deňiz porty, beýlekisi bolsa Ýordan derýasynyň çeşme başlaryna golaý demirgazykdaky ellinistik/putparaz merkezdir. Kenarýaka şäheri Resullaryň Işleri kitabynda agdyklyk edýär, demirgazykdaky şäher bolsa Hoş Habarlardaky öwrülişikli bir pursadyň merkezindedir. Deňizdäki Kaýsariýa Rimiň — wagşy haýwanyň nyşanydyr, ýerdäki Kaýsariýa bolsa aždarhanyň nyşanydyr. Uýamyz Waýt haçdan Pentikost gününe çenli bolan döwri, ýagny haçda başlan we Pentikostda tamamlanan “Pentikostal möwsümi” kesgitleýär.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
Men Pentikost günündäki wakalaryň şol pursatdakydan hem has beýik gudrat bilen gaýtalanjak wagtyna çyn ýürekden teşne bolup garaşýaryn. Ýahýa şeýle diýýär: “Men asmandan inip gelýän başga bir perişdäni gördüm; onuň beýik güýji bardy, ýer ýüzi onuň şöhraty bilen ýagtyldy.” Şonda, Pentikost döwründe bolşy ýaly, adamlar hakykaty özlerine aýdylýandygyny, her kim öz dilinde eşider.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Hudaýa hyzmat etmegi tüýs ýürekden isleýän her bir janlyga Hudaý täze durmuş dem berip biler, gurbanlyk sypasynyň üstünden alnan janly köz bilen olaryň dodaklaryna degip biler hem-de olary Onuň şöhratyny wasp etmekde söz ussatyna öwrüp biler. Müňlerçe ses Hudaýyň Sözüniň ajaýyp hakykatlaryny yglan etmek güýji bilen doly bolar. Dilewarlap gürleýän dil çözüler, gorkaklar bolsa hakykat barada gaýduwsyz şaýatlyk etmek üçin güýçlendiriler. Reb Öz halkyna jan ybadathanasyny her bir nejasatdan arassalamaga we Onuň bilen şeýle ýakyn gatnaşygy saklamaga kömek etsin; şonda olar soňky ýagşyň dökülip başlanda ondan paý almaga mynasyp bolarlar.” Review and Herald, 20-nji iýul, 1886.
Technically the Pentecostal season would start at the feast of first fruits, which aligns with Christ’s resurrection; but without the death of the cross there would be no blood for the risen savior to take with Him when He arose. Without His death, He, as the Bread of life would not have rested on the day of the feast of unleavened bread, and the Bread of life needed to rest in advance of it’s rising on the feast of first fruits, thus beginning the fifty-day period that led to the day and feast of Pentecost.
Tehniki taýdan Pentikost möwsümi ilkinji miweleriň baýramyndan başlanardy; bu bolsa Mesihiň direlişine laýyk gelýär. Emma haçdaky ölüm bolmadyk bolsa, direlen Halasgär direlende Özi bilen alyp gitjek gany bolmazdy. Onuň ölümi bolmadyk bolsa, Ol, Durmuş Nany hökmünde, hamyrsyz çörek baýramynyň gününde dynç almazdy; Durmuş Nany bolsa ilkinji miweleriň baýramynda direlmeginden öň dynç almaly idi, şeýlelik bilen Pentikost gününe we baýramyna alyp baran elli günlük döwür başlanýardy.
When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.
Mesih bir hepdelik ähti tassyk etmek üçin gelende, şol hepde Onuň çokundyrylmagy bilen başlady; soň bolsa “hepdäniň ortasynda”, üç ýarym ýyldan soň, Ol haça çüýlendi, Petirsiz çörek gününiň dowamynda gabyrda dynç aldy, ýekşenbe güni arpa hasylynyň ilkinji miweler baýramy hökmünde direldi; şeýlelikde bugdaýyň ilkinji miweler baýramyna çenli dowam eden elli günlük Pentikost möwsümini başlatdy. Haçdan hepdäniň ahyryna çenli, ýene üç ýarym ýyldan soň, bu ýedi ýyllyk döwür milady 34-nji ýylda hepdäniň ahyrynda hristian ýygnagyna ilkinji başga milletli imanly bolup öwrülen Kesarýa Maritimadan Kornelius bilen öz jemlenmesine ýetdi.
The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.
Mesihiň ähti tassyk etmek üçin gelen hepdesi pygamberlik taýdan 2,520 gündür, hem-de haç “hepdäniň ortasyndadyr”, şonuň üçin ol çokundyrylşyndan 1,260 gün soň we Korneliýiň iman etmegine çenli 1,260 gün öň bolupdyr. Haçda Mesih üçünji sagatda haça çüýlenipdir, dokuzynjy sagatda bolsa jan beripdir. Bu Pentikost möwsüminiň başlangyjy bolupdyr we ahyrynda hem, (çünki Isa ahyry hemişe başlangyç arkaly görkezýär) Pentikost gününde Petrus Ýoel kitabyndan ilkinji wagzyny üçünji sagatda ýokarky otagda berýär; şol ýerde Mesih öz direliş güni şägirtleri bilen duşuşypdy. Soňra Petrus Ýoel boýunça ikinji wagzyny ybadathanada dokuzynjy sagatda berýär. Aýdyňdyr welin, üçünji we dokuzynjy sagat Pentikost möwsüminiň başlangyjy bilen soňunyň alfa we omega nyşanydyr.
Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.
Setir yzyna setir, bu iki wakanyň üçünji we dokuzynjy sagadyny deňeşdirip sazlaşdyranymyzda, alty sagadyň bölünişigiň şaýatlygyny berýän pygamberlik döwri bolup durýandygyny görýäris. Mesih ýaşaýyşdan ölüme, ölümden hem ýaşaýşa geçýär. Ol ýer ýüzünden asmana gidýär we ýene ýer ýüzüne dolanýar. Petrus ybadathananyň daşyndadyr, soň bolsa içindedir. Elbetde, üçünji sagatdan dokuzynjy sagada çenli başga-da utgaşykly paralel deňleşdirmeler bar, emma ilki bilen Petrusy, Korneliýusy we deňiz boýundaky Kesariýany göz öňünde tutmalydyrys.
As with the prophetic divisions that are represented in the six hours, when the angel was sent to Cornelius to direct him to send for Peter it was the ninth hour.
Alty sagatda şekillendirilen pygamberlik bölünişleri bilen bolşy ýaly, perişde Korneliusa Petrusy çagyryp getirmek üçin adam ibermäge ugrukdyrmak maksady bilen iberilende, bu dokuzynjy sagatdy.
There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:1–5.
Kaisariýada Kornelius atly belli bir adam bardy; ol Italýan kohorty diýilýän goşun bölüminden ýüzbaşydy. Ol takwa adam bolup, tutuş öý-içi bilen birlikde Hudaýdan gorkardy; halka köp sadaka berýärdi we elmydama Hudaýa doga edýärdi. Ol gündiziň dokuzynjy sagady töwereginde aýan görnüşde bir görnüşde Hudaýyň bir perişdesiniň öz ýanyna gelip: «Kornelius!» diýýänini gördi. Ol oňa seredip gorkdy-da: «Bu näme, eý Reb?» diýdi. Perişde oňa şeýle diýdi: «Seniň dogalaryň we sadakalaryň Hudaýyň huzurynda ýatlama hökmünde ýokary galdy. Indi bolsa Ýopa adam iber-de, lakamy Petrus bolan Şimuny çagyr.» Resullaryň işleri 10:1–5.
The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.
Perişdäniň gelişi bir habaryň hem-de bir ýol belgüsiniň nyşanydyr, we perişde: «Seniň doga-dilegleriň hem-de sadakalaryň Hudaýyň huzurynda ýatlama hökmünde ýokary göterildi» diýende, munuň bir ýol belgisidigini tassyklaýar. Hepdäniň soňunyň ýol belgusi — Korneliusyň dört günläp agyz bekländen soň dokuzynjy sagatda Petrusy çagyrtmagydyr, we bu «ýatlama» diýlip atlandyrylýar, ol hem bir ýol belgisidir. Kornelius «yüzbaşy» hökmünde ýüz adama baştutanlyk edýän serkerdeydi.
When Peter is at Caesarea Philippi in Matthew sixteen there is no reference to any hour. Caesarea Philippi is the name of the city at the time when Jesus took the disciples there. In the history of Daniel eleven, verses thirteen to fifteen, verses that were fulfilled at the battle of Panium, and that typify the war that leads to the Sunday law in the United States, Caesarea Philippi was named Panium. Peter is in verses thirteen through fifteen when he is at Caesarea Philippi, which is Panium.
Petrus Matta kitabynyň on altynjy babynda Kesarýa Filipide bolanda, hiç hili sagat barada salgylanma ýokdur. Kesarýa Filipi Isanyň şägirtleri şol ýere äkiden döwründe şäheriň adydyr. Daniýel kitabynyň on birinji baby, on üçünji aýatdan on bäşinji aýata çenli bolan taryhynda — Panium söweşinde ýerine ýeten we Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyna alyp barýan urşy nusgalaýan aýatlarda — Kesarýa Filipiniň ady Paniumdy. Petrus on üçünji aýatdan on bäşinji aýata çenli aýatlarda Kesarýa Filipide, ýagny Paniumda bolanda duş gelýär.
Identifying that the Battle of Panium was a fulfillment of verses thirteen to fifteen of Daniel eleven, and that the verses and the history of the Battle of Panium identifies a war that leads to the Sunday law in the United States is exactly how the methodology of line upon line is designed to work. Employing that methodology demands that Caesarea Philippi and Panium must be aligned, for the primary rule of prophecy that addresses this truth is that “each of the ancient prophets spoke more for our day than the days in which they lived.” Paul adds that the spirits of the prophets are subject to the prophets, so not only do they all identify the latter days, but they all agree.
Danyýl on birinji babyň on üçden on bäşe çenli aýatlarynyň Panium söweşiniň amala aşmasy bolandygyny, hem-de şol aýatlaryň we Panium söweşiniň taryhynyň Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyna alyp barýan urşy görkezýändigini kesgitlemek, hut “setir üstüne setir” usulýetiniň işlemek üçin niýetlenen ýoludyr. Şol usulýeti ulanmak, Kesariýa Filipi bilen Paniumyň özara laýyklaşdyrylmalydygyny talap edýär, çünki bu hakykata degişli pygamberligiň baş düzgünleriniň biri şudur: “gadymy pygamberleriň her biri öz ýaşan günlerinden has köp biziň döwrümiz üçin gepledi.” Pawlus hem pygamberleriň ruhlarynyň pygamberlere tabyndygyny goşýar; şonuň üçin olar diňe bir ahyrky günleri görkezmän, eýsem olaryň hemmesi bir pikirde-de ylalaşýarlar.
For this reason if and when Panium is identified in God’s prophetic Word as Panium and thereafter as Caesarea Philippi, they must both be applied in the latter days, and they must align together, for they are the same city.
Şol sebäpden, eger-de haçan-da Panium Hudaýyň pygamberlik Sözüinde Panium hökmünde, ondan soň bolsa Caesarea Philippi hökmünde kesgitlenýän bolsa, onda olaryň ikisi hem soňky günlerde ulanylmalydyr we biri-biri bilen gabat gelmelidir, çünki olar şol bir şäherdir.
In conjunction with this logic, though slightly different, is Caesarea Philippi and Caesarea Maritima. Peter went to Caesarea Philippi with Christ, but he was sent to Caesarea Maritima by the Holy Spirit. Yet at both Caesarea’s it is Peter who is the main covenant character. What is wonderful about this line is that it was at the ninth hour that Cornelius was visited by the angel and instructed to send for Peter. Peter at Caesarea is a prophetic symbol, but the two Caesarea’s are distinctly different. One is Caesarea by the sea, and the other Caesarea on the earth. Caesarea by the sea is associated with the Gentiles, and Cornelius was the first Gentile convert exactly at the end of the covenant week in 34 AD. Caesarea by the sea is the ninth hour and aligns with Peter in the temple at Pentecost, and the death of Christ at the ninth hour.
Bu mantyk bilen baglanyşykly, emma birneme tapawutly bolan ýerler Kaýsariýa Filippi we Kaýsariýa Maritima-dyr. Petrus Mesih bilen Kaýsariýa Filippä gitdi, ýöne ol Mukaddes Ruh tarapyndan Kaýsariýa Maritimä iberildi. Şeýle-de bolsa, iki Kaýsariýada-da esasy äht keşbi Petrusdyr. Bu ugry ajaýyp edýän zat şudur: Corneliusyň perişde tarapyndan zyýarat edilip, Petrusy çagyryp getirtmek üçin görkezme alan wagty dokuzynjy sagatdy. Kaýsariýadaky Petrus pygamberlik nyşanydyr, ýöne bu iki Kaýsariýa anyk tapawutlydyr. Biri deňiz boýundaky Kaýsariýa, beýlekisi bolsa gury ýerdäki Kaýsariýadyr. Deňiz boýundaky Kaýsariýa başga milletler bilen baglanyşyklydyr, hem-de Cornelius biziň eramyzyň 34-nji ýylynda äht hepdesiniň hut ahyrynda iman eden ilkinji başga milletli adam boldy. Deňiz boýundaky Kaýsariýa dokuzynjy sagatdyr we Pentikostda ybadathanadaky Petrus bilen, şeýle hem Mesihiň dokuzynjy sagatda bolan ölümi bilen laýyk gelýär.
Caesarea by the earth, that is Caesarea Philippi is the third hour. There is no other options to choose. Caesarea Philippi at the beginning, the third hour and Caesarea Maritima at the end, the ninth hour. Philippi is the alpha of the period of six hours and Maritima is the omega. The omega at the ninth hour was the death of Christ in the midst of the covenant week, and Peter in the temple at Pentecost was also the ninth hour. Cornelius calling for Peter aligns with the death of Christ, which typifies the Sunday law, and also Peter in the temple at Pentecost, which once again typifies the Sunday law. Cornelius, as the first Gentile convert represents the first eleventh-hour worker at the Sunday law.
Ýerdäki Kesariýa, ýagny Kesariýa Filipi üçünji sagatdyr. Saýlamak üçin başga hiç bir mümkinçilik ýokdur. Başlangyçdaky Kesariýa Filipi üçünji sagat, ahyrdaky Kesariýa Maritima bolsa dokuzynjy sagatdyr. Filipi alty sagatlyk döwrüň alfasy, Maritima bolsa omegasydyr. Dokuzynjy sagatdaky omega, ähtiň hepdesiniň ortasynda Mesihe gelen ölüm boldy; Pentekost güni ybadathanada bolan Petrus hem dokuzynjy sagat bilen baglanyşyklydy. Korneliýiň Petrusy çagyrmagy, Ýekşenbe kanunyny nusgalaýan Mesihe gelen ölüme hem, Pentekost güni ybadathanadaky Petrusa hem gabat gelýär; bu-da ýene bir gezek Ýekşenbe kanunyny nusgalaýar. Ilkinji başga milletden iman getiren hökmünde Korneliý Ýekşenbe kanunyndaky on birinji sagadyň ilkinji işçisini görkezýär.
The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.
Mesih haça çakylanda üçünji sagat, hem-de Petrus ýokarky otagda bolanda üçünji sagat hökman, hem diňe Kaisareýa Filipini aňladýar. Pentikost gününde Petrus bolan ýokarky otag, Mesihiň dirilişinden, ýokary göterilişinden we inişinden soň peýda bolan şol bir ýokarky otagdy. Mesih ýokarky otaga geldi, soňra elli gün geçenden soň, Pentikost gününde Petrus şol bir ýokarky otagda Ýoel kitabynyň habaryny beýan etdi.
Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.
Kaisariýa Filipi haça çüýlenmäge we Pentikost günündäki ýokarky ota laýyk gelýän üçünji sagatdyr. Haça çüýlenme pytraşmagyň nyşanydyr, ýokarky ot bolsa bitewüligiň nyşanydyr. Bu, Kaisariýa Filipini Ýekşenbe kanunynyň öň ýanyndaky nokat hökmünde görkezýär; şol ýerde bir topar pytradar, beýlekisi bolsa ýygnalar. Paniý söweşiniň taryhy gaýtadan ýerine ýetirilip başlananda, akylsyz we paýhasly gyzlar ebedilik aýrylarlar, we olar haçyň üstünde, ýagny Ýekşenbe kanunynyň golaýlaşmagyny aňladýan zadyň üstünde aýrylarlar. Hut Kaisariýa Filipide Mesih golaýlap gelýän Ýekşenbe kanuny barada öwretmäge başlady. Şeýle edeninde, Petrus bu habara garşy çykdy; şeýlelikde, dokuz aýatda Petrus möhürlenenleri hem, haç baradaky habar, ýagny Ýekşenbe kanuny sebäpli pytradanlary hem aňladýar.
He saith unto them, But whom say ye that I am?
Ol olara: «Siz bolsa, Meni kim diýip aýdýarsyňyz?»
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Şonda Simun Petrus şeýle jogap berdi: «Sen Mesihsiň, diri Hudaýyň Oglusy».
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
Isa oňa şeýle jogap berdi: «Bagtlysyň sen, Şimun Barjona; çünki muny saňa ten bilen gan aýan etmedi, eýsem göklerdäki Meniň Atam aýan etdi. Men saňa hem aýdýaryn: sen Petrus, we Men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün çykmaz. Men saňa gökleriň şalygynyň açarlaryny bererin; ýerde nämäni baglasaň, ol gökde-de baglanan bolar; ýerde nämäni çözseň, ol gökde-de çözülen bolar.»
Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Soňra ol Öz şägirtlerine Onuň Isanyň Mesihdigini hiç kime aýtmazlyklaryny tabşyrdy. Şondan soň Isa Öz şägirtlerine Iýerusalime gitmelidigini, ýaşululardan, baş ruhanylardyr kanun öwredijilerden köp azap çekmelidigini, öldürilmelidigini we üçünji gün direlmelidigini görkezmäge başlady.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Soňra Petr Ony bir gyra çekip, Oňa käýinmäge başlady we şeýle diýdi: „Reb, goý beýle zat Senden daşda bolsun; bu hiç wagt Seniň başyňa gelmez.“
But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:15–23.
Emma ol yzyna öwrülip, Petere diýdi: «Yzyma geç, Şeýtan; sen Maňa büdretgi bolýarsyň; çünki sen Hudaýa degişli zatlary däl-de, ynsana degişli zatlary pikir edýärsiň». Matta 16:15–23.
The third hour crucifixion and Peter’s upper room message aligns the prophetic transition of the church militant, defined as the church with both wheat and tares, unto the church triumphant. The church triumphant is the first fruit wheat offering of Pentecost, which is the Sunday law. When the tares and the wheat reach maturity, the angels separate the two classes. It is the rain that began to sprinkle at 9/11 that causes the wheat and tares to come to fruition.
Üçünji sagatdaky haça çüýlenme hem-de Peteriň ýokarky otagdaky habary, bugdaý bilen haşal otlaryň ikisini-de öz içine alýan ýygnak hökmünde kesgitlenýän söweşiji ýygnagyň pygamberlik geçişini ýeňiji ýygnaga laýyk getirýär. Ýeňiji ýygnak, Pentekostuň ilkinji hasyl bugdaý hödürlemesidir; ol hem Ýekşenbe kanunydyr. Haşal otlar bilen bugdaý kämillige ýetende, perişdeler şol iki synpy biri-birinden aýyrýarlar. 9/11-de sepelenip başlamagy başlanan ýagyş bugdaý bilen haşal otlaryň miwesini bermäge gelmegine sebäp bolýar.
A period of six hours represents the history of the Exeter camp meeting unto October 22, 1844, the triumphal entry of Christ into Jerusalem and the entry of king David into Jerusalem with the ark. The ninth hour is also the time of the evening sacrifice, around 3 PM.
Alty sagatlyk döwür Exeter lager ýygnagynyň taryhyny 1844-nji ýylyň 22-nji oktýabryna çenli, Mesihiň Iýerusalime zafar bilen girmegini hem-de patyşa Dawudyň sandygy bilen Iýerusalime girmegini aňladýar. Dokuzynjy sagat hem agşamky gurbanlygyň wagtydyr, takmynan öýlän sagat 3 töweregi.
Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even. Exodus 29:38, 39.
Indi sen gurbanlyk sypasynyň üstünde hödürlemeli zadyň şudur: her gün üznüksiz ýagdaýda bir ýaşly iki tokly. Bir toklyny irden hödürlemeli; beýleki toklyny bolsa agşam hödürlemeli. Çykyş 29:38, 39.
The word translated as “even,” is sometimes represented as “between the evenings.” Between the evenings speaks to the six-hour period between the third and ninth hours. Christ’s covenant week represents the six-hour period at the cross, which becomes the alpha of the six-hour period on Pentecost. Two witnesses in the covenant week that identify a period of six-hours that are directly connected with not only the prophecy of the sacred week, but also with the symbols of the Pentecostal season. Then at the conclusion of that very same prophetic week, Peter is called to Caesarea at the ninth hour. The fact that three ninth hours within the same prophetic structure of the sacred week; two of which are omega endings of a six-hour period, that was also the period between the morning and evening offerings, demand of prophetic necessity that a third hour exist as the alpha of a period that ended at Cornelius’ ninth hour.
„Hatda” diýip terjime edilen söz käwagt „agşamlaryň arasynda” diýlip hem beýan edilýär. „Agşamlaryň arasynda” üçünji sagatdan dokuzynjy saga çenli bolan alty sagatlyk döwri aňladýar. Mesihiň äht hepdesi haçdaky şol alty sagatlyk döwri aňladýar, ol hem Pentikost günündäki alty sagatlyk döwrüň alfasy bolýar. Äht hepdesindäki iki şaýat diňe mukaddes hepde pygamberligine däl, eýsem Pentikost döwrüniň nyşanlaryna hem göni baglanyşykly bolan alty sagatlyk bir döwri kesgitleýär. Soňra şol bir pygamberlik hepdesiniň hut ahyrynda Petrus dokuzynjy sagatda Kaisareýa çagyrylýar. Mukaddes hepdäniň şol bir pygamberlik gurluşynyň içinde üç sany dokuzynjy sagadyň bolmagy, olaryň ikisiniň hem alty sagatlyk bir döwrüň omega ahyrlary bolmagy, ol döwrüň hem ertirki we agşamky gurbanlyklaryň arasyndaky döwür bolandygy, pygamberlik zerurlygy boýunça Korneliýiň dokuzynjy sagadynda tamamlanan bir döwrüň alfasy hökmünde üçünji sagadyň hem bolmagyny talap edýär.
Two Caesarea’s, both with Peter as a central figure identify Caesarea Philippi as the third hour. That six-hour period begins and ends with Caesarea, because the end is illustrated by the beginning.
Petrusy merkezi şahsiyet hökmünde görkezýän iki Kaýsariýa Kaýsariýa Filippini üçünji sagat hökmünde kesgitleýär. Şol alty sagatlyk döwür Kaýsariýa bilen başlanýar we Kaýsariýa bilen tamamlanýar, çünki ahyr başlangyç arkaly şekillendirilýär.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Pasha guzusy agşam, ýagny dokuzynjy sagatda—Mesihiň aradan çykan wagtynda—öldürilmelidi.
And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:6.
Şol aýyň on dördünji gününe çenli ony saklap goýarsyňyz; Ysraýyl jemagatynyň bütin ýygnanyşygy ony agşam öldürer. Çykyş 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Doga sagady hem dokuzynjy sagatdyr, çünki ol agşamky gurbanlyk wagtynda bolupdy.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Goý, meniň dogam seniň öňüňde hoşboý ysly tütetgi ýaly goýulsyn; ellerimi galdyrmagym-da agşamky gurbanlyk ýaly bolsun. Zebur 141:2.
In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.
Agşam gurbanlygynyň doga sagadydygyna laýyklykda, Ezra agşam gurbanlygy wagtynda doga edýär; diýmek, ol Petriň ybadathanada bolan, Mesihiň aradan çykan we Korniliusa Petri çagyrmaga tabşyrylan dokuzynjy sagatda doga edýär.
And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God. Ezra 9:5.
Agşam gurbanlygy wagtynda men gaýgydymdan ýerimden galdym; eşigimi we donumy ýyrtyp, dyz çöktüm-de, ellerimi Hudaýym Rebbiň huzuryna uzatdym. Ezra 9:5.
In his prayer, Ezra is repenting after understanding that those who came out of Babylon to rebuild the temple and Jerusalem were joined to heathen wives.
Doga-dileginde, Ezra ybadathanany täzeden gurmak üçin Wawilondan çykyp gelenleriň başga milletlerden bolan aýallar bilen nikalaşandyklaryna düşünenden soň toba edýär.
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.
Ezra doga edip, öz günäsini ykrar edip, aglap we Hudaýyň öýüniň öňünde ýüzin ýere taşlap ýatyrka, Ysraýyldan onuň ýanyna erkeklerden, aýallardan we çagalardan örän uly bir jemagat ýygnandy; çünki halk gaty aglaýardy. Şonda Elamyň ogullaryndan biri, Ýehieliñ ogly Şekaniýa Ezraga ýüzlenip şeýle diýdi: «Biz öz Hudaýymyza garşy dönüklik etdik we ýurduň halkyndan keseki aýallary alypdyris; emma şonda-da bu iş babatda Ysraýyl üçin heniz umyt bar. Indi bolsa, agamyz bilen Hudaýymyzyň buýrugyndan titrýänleriň maslahatyna görä, ähli aýallary we olardan doglanlary goýbermek hakda öz Hudaýymyz bilen äht baglaşalyň; goý, bu Kanuna görä ýerine ýetirilsin. Tur, çünki bu iş saňa degişlidir; biz hem seniň bilen bolarys. Gaýratly bol-da, muny ýerine ýetir».
Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. Ezra 10:1–9.
Soňra Ezra turup, baş ruhanylary, Lewileri we bütin Ysraýyly bu söze görä etjekdiklerine ant içirdi. Olar hem ant içdiler. Soňra Ezra Hudaýyň öýüniň öňünden turup, Elýaşyp ogly Ýohanananyň otagyna gitdi; ol ýere baranda, ne çörek iýdi, ne suw içdi; çünki sürgün edilenleriň etmişi sebäpli matam tutýardy. Soňra Ýahuda bilen Iýerusalimiň hemme ýerine sürgün edilenleriň ähli perzentleriniň Iýerusalime ýygnanmalydygy barada jar edildi; hem-de ýolbaşçylaryň we ýaşulularyň maslahaty boýunça, üç günüň içinde gelmedik her kimiň ähli emlägi müsadere edilmelidi we onuň özi sürgün edilenleriň ýygnagyndan aýry salynmalydy. Şonda Ýahudanyň we Benýaminiň ähli erkekleri üç günüň içinde Iýerusalime ýygnandylar. Bu dokuzynjy aýdyň ýigriminji güni bolupdy; ähli halk Hudaýyň öýüniň öňündäki meýdanda oturypdy, bu iş sebäpli we güýçli ýagyş sebäpli titreýärdiler. Ezra 10:1–9.
The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.
Ýüz kyrk dört müňüň ähti, geň aýallary alanlardan aýrylyşmak hökmünde görkezilýär. Bu, paýhasly hem-de akmak gyzlaryň aýrylyşmagydyr, we ol dokuzynjy sagatda bolup geçýär; bu bolsa Mesihiň ölümi, Pentikost gününde Petrusyň ybadathanadaky bolşy we deňziň boýundaky Kesarýa Petrusyň çagyrylyşydyr. Ezranyň aýrylyşy hem Malakiýanyň üçünji babynda Ähtiň Habarçysy tarapyndan lewileriň arassalanyşydyr. Malakiýadaky bu arassalanyş Mesihiň ybadathanany iki gezek arassalamagyny şekillendirýär.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Ybadathananyň alyjylaryndan we satyjylaryndan ybadathanany arassalamak bilen, Isa ýüregi günäniň haram etmesinden — jany bozýan dünýewi höweslerden, nebseparaz isleglerden, ýaramaz endiklerden — arassalamak wezipesini yglan etdi. Malakiýa 3:1–3 sitata getirildi.” The Desire of Ages, 161.
Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.
Ezra we äht baglaşyga girýänlere «turuň» diýilýärdi, Iýeşuwa bolsa otuz sekiz ýylyň dowamynda ähli pitneçiler ölüp gutarandan soň turmaga buýruldy. Gadymy Ysraýyl on synagdan ybarat bolan synag işinde şowsuzlyga uçramak üçin iki ýyl sarp etdi, otuz sekiz ýyl soňra bolsa pitneçileriň hemmesi ölüp gutardy we Hudaý olara turmagy aýdýar.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
“Indi turuň,” diýdim men, “we Zerediň jülgesinden geçiň.” Şeýlelikde biz Zerediň jülgesinden geçdik. Kadêsbarneýadan çykyp, Zerediň jülgesinden geçip bolýançak geçen wagt otuz sekiz ýyl boldy; Rebbiň olara ant içişi ýaly, goşunyň arasyndaky söweşjeň erkekleriň tutuş nesli ýok bolup gutarýança. Kanun taglymaty 2:13, 14.
In John five, Jesus healed the impotent man that had been that way for thirty-eight years, and when He healed him, He told the man to “arise.”
Ýohanyň bäşinji babynda Isa otuz sekiz ýyllap maýyp bolan adamy sagaltdy, Ony sagaldanda bolsa, oňa: «Tur» diýdi.
For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
Çünki belli bir wagtda bir perişde howdana inip, suwy gozgalaňa salýardy; suwuň gozgalaňyndan soň ilki giren adam haýsy kesel bilen kesellän bolsa-da, şondan saplanýardy. Şol ýerde otuz sekiz ýyl bäri nähoş bir adam bardy. Isa onuň ýatandygyny görüp, onuň bu halda eýýäm köp wagt bäri ýatandygyny bilip, oňa şeýle diýdi: «Sagalmak isleýärmiň?»
The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
Ejiz adam Oňa şeýle jogap berdi: «Jenap, suw çaýkananda meni howza salmaga hiç kimim ýok; men barýançam bolsa, başga biri menden öň düşýär».
Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:4–9.
Isa oňa: «Tur, düşegiňi göter-de, ýöre» diýdi. Şol bada adam sagaldy, düşegini göterip ýöredi; şol gün bolsa Sabat güniydi. Ýahýa 5:4–9.
At Ezra’s illustration of the covenant of the one hundred and forty-four thousand, the people were to “arise.” In 1838 Josiah Litch, a prominent Millerite preacher predicted the end of the Ottoman supremacy around 1840, and the Millerite message arose, only to be empowered with the exact fulfillment on August 11, 1840. The lifting up of the church triumphant includes a prediction that causes God’s people to arise when the covenant is established. In Ezra’s separation from strange wives we find Malachi’s purging of the Levites, and also the two temple cleansings of Christ, and each line identifies a separation of wheat and tares, that is accomplished when Christ forever removes sin from the hearts of the one hundred and forty-four thousand. Christ’s ninth hour, and Peter’s two ninth hours along with Ezra’s prayer for purification align with the Sunday law, when the latter rain will be poured out without measure. In Daniel chapter nine, Daniel receives and answer to his petitions at the time of the evening oblation, which is the ninth hour.
Ezranyň ýüz kyrk dört müň baradaky ähtiniň mysalynda halk «turmaly»dy. 1838-nji ýylda Millerçi wagyzçylaryň görnüklilerinden biri bolan Joşaýa Liç Osmanly agalygynyň soňuny takmynan 1840-njy ýylda boljak diýip öňünden aýtdy, we Millerçi habar turdy; soňra ol 1840-njy ýylyň 11-nji awgustynda bolan takyk berjaý boluş bilen kuwwatlandyryldy. Ýeňiji ybadathananyň ýokary galdyrylmagy, äht berkidilende Hudaýyň halkynyň turmagyna sebäp bolýan bir öňünden aýdyşy hem öz içine alýar. Ezranyň nätanyş aýallardan aýrylyşmagynda biz Malakiniň Lewileri saplaýşyny, şeýle hem Mesihiň ybadathanany iki gezek tämizleýşini görýäris, we her bir hat bugdaý bilen haşaly otlaryň aýrylmagyny görkezýär; bu bolsa Mesih günäni ýüz kyrk dört müňüň ýüreklerinden ebedilik aýryp taşlanda ýerine ýetirilýär. Mesihiň dokuzynjy sagady, we Petrusyň iki dokuzynjy sagady Ezranyň saplanmak üçin eden dogasy bilen bilelikde, soňky ýagmyryň ölçegsiz dökülip beriljek Ýekşenbe kanuny bilen utgaşýar. Daniýel kitabynyň dokuzynjy babynda Daniýel öz dileglerine jogaby agşamlyk gurbanlygy wagtynda, ýagny dokuzynjy sagatda alýar.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:21.
Hawa, men doga edip gepleýärkäm, başdaky görnüşde gören şol adam Jabrail çalt uçup gelip, agşamky gurbanlyk wagtynda maňa degdi. Daniel 9:21.
We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.
Bize Şinar çölleriniň beýik derýalarynyň boýunda Daniýele berlen görüşleriň indi ýerine ýetirilmek işinde durandygy, we pygamberlikleriň haçan berlen ýagdaýlaryny göz öňünde tutmalydygymyz habar berilýär.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
Danyýeliň Hudaýdan alan nury aýratyn-da şu soňky günler üçin berildi. Onuň Şinaryň beýik derýalary bolan Ulaý bilen Hiddekeliň kenarlarynda gören görnüşleri häzir ýerine ýetirilmek işinde, we öňünden aýdylan ähli wakalar tizden-tiz amala aşar.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
«Danyýeliň pygamberlikleri berlende, ýewreý halkynyň ýagdaýlaryny göz öňünde tutuň». Testimonies to Ministers, 113.
The light of the visions associated with the Hiddekel and Ulai rivers represents the last six chapters of Daniel chapter eleven. In chapter nine, represented by the Ulai river, Daniel is given light upon chapters seven, eight and nine. In chapter ten, represented by the Hiddekel river, Daniel is given the light of chapters ten, eleven and twelve. The prophetic information is represented by both the prophetic events represented within the chapters, but also by Daniel, for we are to consider the circumstances of the Jewish nation when the prophecies were given.
Hiddekel we Ulai derýalary bilen baglanyşykly görnüşleriň nury, Danyýel kitabynyň on birinji bapynyň soňky alty babyny aňladýar. Dokuzynjy bapda, Ulai derýasy bilen aňladylýan ýerde, Danyýele ýedinji, sekizinji we dokuzynjy baplar barada nur berilýär. Onunjy bapda, Hiddekel derýasy bilen aňladylýan ýerde, Danyýele onunjy, on birinji we on ikinji baplaryň nury berilýär. Pygamberlik maglumatlary diňe baplaryň içinde görkezilen pygamberlik wakalary bilen däl, eýsem Danyýeliň özi arkaly hem aňladylýar; çünki pygamberlikler berlen wagtynda ýehudy milletiniň ýagdaýlaryny nazara almalydyrys.
We are to bring those considerations to the latter days and align them with the other prophet’s testimonies. This means that just as Peter is at Caesarea Philippi and also Caesarea Maritima, Daniel is visited by Gabriel at the ninth hour in chapter nine, and he is visited on the twenty-second day in chapter ten. The light of the Ulai and the Hiddekel for the last days is unsealed to Daniel at the ninth hour of the twenty-second day. That light represents the outpouring of the latter rain without measure at the Sunday law.
Biz şol pikirleri soňky günlere getirmeli we olary beýleki pygamberiň şaýatlyklary bilen laýyklaşdyrmaly. Munuň manysy şudur: Petrus Kaisareýa Filippide hem, şeýle-de Kaisareýa Maritimada bolşy ýaly, Daniel dokuzynjy bapda dokuzynjy sagatda Jebraýyl tarapyndan ziyaret edilýär, onunjy bapda bolsa ýigrimi ikinji günde oňa ziyaret edilýär. Soňky günler üçin Ulai bilen Hiddekeliň nury Daniel üçin ýigrimi ikinji günüň dokuzynjy sagatynda açylýar. Şol nur Ýekşenbe kanuny wagtynda soňky ýagşyň ölçegsiz dökülip berilmegini aňladýar.
Daniel’s testimony is fully opened at the ninth hour, for it identifies both the external and internal history of what “befalls” God’s people in the latter days. When that light is proclaimed the Gentiles, represented by Cornelius, will send for the one hundred and forty-four thousand, the law of God will be murdered by Sunday enforcement, and Peter will deliver a message to the temple that Christ had departed from and identified as the Jew’s empty house. Peter addresses the Gentiles, and also the Sanhedrin, while Ezra pleads for the separation and Daniel fasts and prays for light. The ninth hour at Pentecost, at Christ’s death, at Cornelius’s call of Peter, the evening sacrifice all align with Elijah on Mount Carmel.
Danyýeliň şaýatlygy dokuzynjy sagatda doly açylýar, çünki ol ahyrky günlerde Hudaýyň halkynyň başyna “gelýän” zatlaryň hem daşky, hem-de içerki taryhyny kesgitleýär. Şol nur wagyz edilende, Korneliý bilen şekillendirilen milletler bir ýüz kyrk dört müňi çagyrarlar, Hudaýyň kanuny ýekşenbe gününi mejbury berjaý etdirmek arkaly öldüriler, hem-de Petrus Mesihiň taşlap giden we ýahudylaryň boş öýi diýip kesgitlän ybadathanasyna bir habary ýetirer. Petrus milletlere, şeýle hem Sinedriona ýüzlenýär, şol bir wagtyň özünde Ezra aýrylyşmak üçin ýalbaryp dileg edýär, Danyýel bolsa nur üçin agyz bekleýär we doga edýär. Pentikostdaky, Mesihiň ölümindäki, Korneliýiň Petrusy çagyrmagyndaky dokuzynjy sagat hem-de agşamky gurbanlygyň hemmesi Karmel dagyndaky Ylýas bilen bir ugra gabat gelýär.
It is evident that the six-hour period represents a period that ends at the Sunday law, but that it begins with an event that is directly connected to the end, such was the morning and evening offerings. In terms of Peter, the six-hour period is Caesarea Philippi to Caesarea by the sea. At Pentecost it was the upper room to the temple. The period that is the bright light that is set up at the beginning of the path is the Midnight Cry, and that period reaches to the Sunday law. The six hours, between the evenings represent the triumphal entry of Christ into Jerusalem, which in turn represented the period from the Exeter camp meeting from August 12 to 17, 1844, that initiated the proclamation of the message that reached its conclusion on October 22, 1844. Exeter is Caesarea Philippi and Caesarea by the sea is October 22, 1844. The beginning is marked by Caesarea as is the ending.
Alty sagatlyk döwrüň Ýekşenbe kanuny bilen tamamlanýan döwri aňladýandygy äşgärdir, emma onuň soňy bilen gönüden-göni baglanyşykly bir wakadan başlanýandygy hem şonça aýdyňdyr; edil ertirki we agşamky gurbanlyklarda bolşy ýaly. Petrusyň nukdaýnazaryndan alnanda, alty sagatlyk döwür Kaýsariýa Filipiden deňiz ýakasyndaky Kaýsariýa çenli bolan aralykdyr. Pentekostda bolsa bu ýokarky otagdan ybadathana çenli boldy. Ýoluň başynda goýlan ýagty nur bolan şol döwür Ýarygije Nidadyr, we şol döwür Ýekşenbe kanunyna çenli ýetýär. Agşamlaryň arasynda bolan alty sagat Mesihiň Ýerusalime dabaraly girişini aňladýar; bu bolsa öz gezeginde 1844-nji ýylyň 12–17-nji awgusty aralygyndaky Exeter çadyr ýygnagyndan başlap, 1844-nji ýylyň 22-nji oktýabrynda jemlenen habaryň yglan edilmegini başlan döwri görkezýär. Exeter — Kaýsariýa Filipidir, deňiz ýakasyndaky Kaýsariýa bolsa 1844-nji ýylyň 22-nji oktýabrydyr. Başlangyç hem Kaýsariýa bilen bellik edilýär, tamamlanşy hem.
The triumphal entry is marked by a controversy at the beginning and a controversy at the end. The controversy at Exeter was represented by the false worship that was taking place on the grounds in the Watertown tent. Two messages were represented by those two tents, and when Christ entered Jerusalem the quibbling Jews complained about the message being proclaimed as He came down from the Mount of Olives, riding into Jerusalem on the recently loosed ass. The first and the last controversy identify an alpha and omega to the period. At Exeter the Watertown class represent a class of virgins that had no oil, and for them the door of salvation was closed. At the end of that period the door into the holy place was closed, thus providing an alpha and omega to the period. That alpha and omega aligns with the two controversies of the triumphal entry, and Caesarea to Caesarea with Peter.
Şan-şöhratly girişiň başynda hem bir dawaly ýagdaý, ahyrynda hem bir dawaly ýagdaý bellik edilýär. Exeterdäki dawa Watertown çadyrynyň ýerleşýän ýerinde bolup geçýän galp ybadat arkaly şekillendirildi. Şol iki çadyr arkaly iki habar şekillendirildi, we Mesih Iýerusalime girende, ýaňy boşadylan eşege münüp, Zeýtun dagyndan aşak inip Iýerusalime barýarka yglan edilýän habar babatda ownuk çekişýän Ýehudiler närazylyk bildirdiler. Ilkinji we soňky dawa şol döwür üçin alfa bilen omegany kesgitleýär. Exeterde Watertown topary ýagsyz galan gyzlaryň bir toparyny aňladýar, olar üçin halas boluş gapysy ýapyldy. Şol döwriň ahyrynda mukaddes ýere girilýän gapy ýapyldy, şeýlelikde şol döwür üçin alfa bilen omega üpjün edildi. Şol alfa bilen omega şan-şöhratly girişiň iki dawaly ýagdaýy bilen, we Petrus bilen Kesariýadan Kesariýa çenli sazlaşýar.
In Caesarea Philippi, Simon Barjona’s name is changed to Peter, in a passage where he is praised as a mouthpiece of inspiration, then condemned as Satan, for opposing the message of the cross. Peter is a symbol of the two classes that are separated by the message of the baptism and cross, which is the message of 9/11 and the Sunday law.
Kaýsariýa Filipide Şim’on Barýonanyň ady Petrus diýlip üýtgedilýär; şol ýerde ol ylhamyň sözçüsi hökmünde wasp edilýär, soňra bolsa haçıň habaryna garşy çykandygy üçin Şeýtan hökmünde ýazgarylýar. Petrus, çokundyryş we haç habary, ýagny 9/11 bilen ýekşenbe kanunynyň habary arkaly biri-birinden aýrylýan iki toparyň nyşanydyr.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
Fariseý we salgyt ýygnaýjy bilen şekillendirilen toparlaryň her biri üçin resul Petrusyň taryhynda bir sapak bar. Şägirtliginiň ilkinji döwründe Petrus özüni güýçli hasap edýärdi. Fariseý ýaly, öz bahalandyryşynda ol “beýleki adamlar ýaly däl”di. Mesih Özüne dönüklik ediljek gijäniň öňüsyrasynda şägirtlerine: “Siz şu gije Meniň ýüzümden hemmäňiz büdreýärsiňiz” diýip öňünden duýduranda, Petrus ynam bilen: “Ählisi büdrese-de, men büdremerin” diýdi. Mark 14:27, 29. Petrus öz howpuny bilmeýärdi. Özüne ynam ony ýalňyşdyrdy. Ol synaga garşy durmaga ukyplydygyny pikir etdi; emma juda gysga birnäçe sagatdan soň synag geldi, we ol näletläp hem-de ant içip, öz Rebini inkär etdi.» Christ’s Object Lessons, 152.
At the ninth hour, which is the time of the evening offering in answer to the prayer of Elijah, fire came down and consumed the offering for the purpose of making God’s people know that the Lord is God. There are two classes symbolized at Mount Carmel, one class that then knows that the Lord He is God, and the other represented by the prophets of Baal who are thereafter slain.
Dokuzynjy sagatda, ýagny agşamky gurbanlygyň wagtynda, Ylýasyň dogasyna jogap hökmünde ot aşak düşüp, gurbanlygy ýakyp ýok etdi; munuň maksady Hudaýyň halkyna Rebbiň Hudaýdygyny bildirmekdi. Karmel dagynda iki topar nyşanlanýar: şol wagtda Rebbiň Hudaýdygyny bilýän bir topar, hem-de şondan soň öldürilýän Bagalyň pygamberleri arkaly görkezilen beýleki topar.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.
Agşam gurbanlygynyň hödürlenýän wagtynda pygamber Ylýas ýakyn gelip şeýle diýdi: «Eý, Ybraýymyň, Yshagyň we Ysraýylyň Hudaýy Reb, goý, şu gün Seniň Ysraýylda Hudaýdygyň, meniň bolsa Seniň guluňdygym, hem-de bu zatlaryň barysyny Seniň sözüňe görä edendigim mälim bolsun. Meni eşit, eý Reb, meni eşit, goý bu halk Seniň Reb Hudaýdygyňy hem-de olaryň ýüregini ýene-de yzyna öwren Seniň Özüdigiňi bilsin».
Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God.
Soňra Rebbiň ody düşdi-de, ýakma gurbanlygy, odunlary, daşlary, tozany ýuwutdy, çukurdaky suwy hem ýalap gutardy. Bütin halk muny gören badyna ýüzün ýere goýup ýykyldy we: «Reb, Ol Hudaýdyr; Reb, Ol Hudaýdyr» diýdi.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.
Şonda Ylýas olara şeýle diýdi: «Bagalyň pygamberlerini tutuň; olaryň ýekejesi-de gaçyp gutulmasyn». Olar olary tutdular; Ylýas bolsa olary Kişon derýasyna tarap aşak düşürdi we şol ýerde olary öldürdi. 1 Patyşalar 18:36–40.
The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.
Agşamky gurban, Mesihiň ölümi, Petrusyň maýyp adamy sagaldyşy, Petrusyň habary milletlere äkidişi, Daniýeliň pygamberlik nuruny kabul edişi, Ylýasyň dogasyna ot bilen jogap berlişi, şol bir wagtyň özünde Ezra köwüň hem külüň içinde Laodikýanyň Filadelfiýa geçişi, söweşýän ýygnagyň ýeňişli ýygnaga geçişi üçin doga edýär. Dokuzynjy sagat gurban sagadydyr, jogap berlen doga sagadydyr, asmanyň ýere degýän sagadydyr, höküm bilen rehimdarlygyň arasyndaky köpridir; şonuň üçin hem Mesih dokuzynjy sagatda ölýär, çünki gurbanlygyň dokuzynjy sagady garaňkylykda oturan, emma Ýekşenbe kanuny wagtynda Daniýel kitaby doly açylanda uly nury görjek milletlere Hoş Habary açdy.
At Gideon’s offering in Judges 6:21, the Angel of the Lord touches Gideon’s meat and unleavened bread offering with his staff, and fire springs up from the rock to consume it entirely. The fire confirmed God’s call to Gideon and his acceptance of the sign.
Serdarlar 6:21-de Gidýonyň getiren sadakasynda Rebbiň Perişdesi öz hasasy bilen Gidýonyň eti we hamyrsyz çörek hödürlemesini degýär, şonda gaýadan ot çykyp, ony dolulygyna ýakyp ýok edýär. Bu ot Hudaýyň Gidýony çagyrandygyny we bu nyşany kabul edendigini tassyklady.
And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. Judges 6:17–22.
Ol oňa diýdi: «Indi men seniň nazaryňda merhemet tapan bolsam, onda meniň bilen gürleşýäniňe maňa bir alamat görkez. Ýalbarýaryn, men saňa dolanyp gelip, peşkegimi getirip, ony seniň öňüňde goýýançam, bu ýerden gitme». Ol diýdi: «Sen täzeden gelýänçäň men garaşaryn». Gideon içeri girip, bir owlak taýýarlady we bir efa undan hamyrmaýys çörekler bişirdi; eti bir sebediň içine goýdy, suwuny bolsa bir gazana guýdy; soň olary dub agajynyň aşagynda onuň ýanyna çykaryp, hödür etdi. Hudaýyň perişdesi oňa diýdi: «Eti we hamyrmaýys çörekleri al-da, şu gaýanyň üstünde goý, suwuny hem dök». Ol hem şeýle etdi. Şonda Rebbiň perişdesi elindäki hasaň ujuny uzadyp, ete we hamyrmaýys çöreklere degirdi; gaýadan ot çykyp, eti we hamyrmaýys çörekleri ýakyp ýok etdi. Soňra Rebbiň perişdesi onuň gözünden gaýyp boldy. Gideon onuň Rebbiň perişdesidigine düşünende, şeýle diýdi: «Eý, Hökümdar Reb! Çünki men Rebbiň perişdesini ýüzbe-ýüz gördüm». Kazylar 6:17–22.
The angel appeared to Gideon in the first verse of the chapter and called Gideon, “a mighty man of valor” and Gideon asked for a sign to prove that claim. Then Gideon asks the angel to tarry, and the angel that tarries in prophecy is the second angel. After the tarrying time had ended, Gideon sets forth an offering and fire consumes the offering. Gideon is at the ninth hour for Elijah was the evening offering, and the ninth hour is the Sunday law when the Pentecostal tongues of fire align. Gideon represents a class that sees the Lord face to face, which is what happened to Daniel in chapter ten. When Gideon saw the fire consume the offering, he then realized that he had been interacting with the Lord, who he had seen face to face.
Perişde baptyň birinji aýatynda Gideona göründi we Gideony: “gaýratly edermen adam” diýip atlandyrdy; Gideon bolsa şol aýdylan sözüň hakykatdygyny subut etjek bir alamat sorady. Soňra Gideon perişdeden biraz garaşmagyny haýyş edýär, pygamberlikde bolsa garaşýan perişde ikinji perişdedir. Garaşma wagty tamamlanandan soň, Gideon bir sadaka getirýär we ot şol sadakany ýuwudýar. Gideon dokuzynjy sagatda dur, çünki Ylýas agşamky sadaka bolupdy, dokuzynjy sagat bolsa Pentikost ot dilleriniň sazlaşýan Ýekşenbe kanunydyr. Gideon Rebbi ýüzbe-ýüz görýän bir topary aňladýar; edil şeýle zat onunjy bapda Daniýele-de bolupdy. Gideon otuň sadakany ýuwudýandygyny göreninde, ýüzbe-ýüz gören Rebbi bilen özara gatnaşykda bolandygyny şonda aňdy.
Gideon awakens to this reality when the miracle of fire confirms the sign, and the sign was Gideon, the mighty man of God and the army of 300 priests, who all had Habakkuk’s 300 tables in their hands. The sign, or ensign is Gideon himself, and the army of three hundred, that is also Ezekiel’s mighty army–that stands up in chapter thirty-seven.
Gideon bu hakykata oduň gudraty alamaty tassyklanynda oýanýar, we alamat Gideonyň özi — Hudaýyň gudratly gahrymany — hem-de ellerinde Habakkugyň 300 tablisasy bolan 300 ruhanydan ybarat goşundy. Alamat, ýa-da baýdak, Gideonyň hut özidir, şeýle hem üç ýüz adamdan ybarat goşun bolup, ol hem Ezekieliň otuz ýedinji bapda dik duran gudratly goşunydyr.
When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.
Mukaddes çadır Levililer 9:23, 24-de bagyş edilende, Harunyň baş ruhany hökmünde ilkinji gurbanlyklaryndan soň, Rebbiň huzuryndan ot çykyp, gurbanlykdaky ýakma gurbanlygyny we ýaglary ýuwudýar. Halk gygyrýar we haýranlykdan ýüzin ýere düşýär. Bu, setir üstüne setir, Iliýanyň ody bilen laýyk gelmelidir.
Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.
Ezranyň dokuzynjy sagatdaky, Ýekşenbe kanuny döwründe bolup geçýän bugdaý bilen haşal otuň aýrylyşygy baradaky dogasy, şol wagt söweşiji ýygnagyň ýeňiji ýygnaga öwrülmegi bilen berjaý bolýar. Bu, şol bir wagtda Gideonyň ody bilen hem gabat gelmelidir. Harunyň ilkinji sadakasy üstüne inen ýuwudýan ot, ýedi gün mukaddes edilenden soň sekizinji gün hödürlenipdi, şol günüň özünde gaýdyp gelip, Harunyň iki zalym ogluny heläk etdi. Mukaddes Ruh dokuzynjy sagatda, Ýekşenbe kanuny döwründe, ölçegsiz dökülende, ruhanylaryň iki toparynyň arasynda aýralyk bolar, we ýeňiji ýygnak Efesdäki ak at bilen şekillendirilen işi başlar; ol ýeňip çykmak we ýeňmek üçin öňe gidýär. Ýeňiji ýygnagyň mesh edilmegi Süleýmanyň ybadathanasynda ikinji şaýady tapýar.
Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.
Süleýmanyň ybadathanasynyň bagyş edilmeginde, 2 Tarh ýazgylary 7:1–3-de, Süleýmanyň dogasyndan soň gökden ot indi we ýakma gurbanlyklaryny hem-de beýleki gurbanlyklary iýip gutardy. Rebbiň şöhraty ybadathanany doldurdy, munuň netijesinde halk sežde edip, Hudaýyň ýagşylygyny we baky merhemetini yglan etdi. Ýekşenbe kanuny wagtynda ýeňiji ybadathana Zekerýa we Işaýa laýyklykda ähli daglardan beýgeldilip, täç we baýdak hökmünde dikeldilýär. Süleýmanyň ybadathana bagyş etmeginde ot inende, ybadathana Rebbiň şöhraty bilen doldy; bu bolsa ýedinji surnaýyň Hudaýyň halkynyň üstündäki işini tamamlandygyny we şol bir işi on birinji sagatdaky işçileriň üstünde-de tamamlajakdygyny alamatlandyrýar. Ýedinji surnaý kefaretden ybaratdyr, ýagny Isanyň şöhrat şalygyny beýgeldýän wagtynda ýüze çykýan Hudaýlyk bilen ynsanlygyň birleşmesidir. Musanyň çadyryna we Süleýmanyň ybadathanasyna inen şol ot Harunyň ogluna bolşy ýaly, Dawut üçin-de höküm otudy.
David’s offering on the threshing floor of Araunah/Ornan in 1 Chronicles 21:26, during the plague brought about by David’s census, was answered with fire from heaven on the altar, signaling acceptance and halting the plague. The plague of Laodicea is ended when the fire descends upon David’s offering to stay the plague of His dependence upon human strength and wisdom. The transition from human to Divine human is marked when the atonement is accomplished, and the church is lifted up as an ensign. At that point, in agreement with Solomon’s temple, the glory of the Lord filled the temple as Divinity is combined with humanity.
1 Tawaryh 21:26-da, Dawudyň ilat ýazuwy sebäpli gelen gyrgyn wagtynda, Arawna/Ornanyň harmanynda getiren gurbanlygy gökden gurbanlyk sypasyna inen ot bilen jogap tapdy; bu kabul edilendigini görkezdi we gyrgyny saklady. Laodiseýanyň gyrgyny, Dawudyň adam güýjüne we paýhasyna daýanmagynyň gyrgyny saklamak üçin getiren gurbanlygynyň üstüne ot inende tamam bolýar. Adamydan Ylahy-adamlyga geçiş, kefaret amala aşyrylanda we ybadathana baýdak hökmünde ýokary galdyrylanda belli edilýär. Şol pursatda, Süleýmanyň ybadathanasy bilen laýyklykda, Ylahylyk adamzat bilen birleşdirilende, Rebbiň şöhraty ybadathanany doldurdy.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Biz indiki makalada Gijeki Gykylygyň döwrüne üçünji we dokuzynjy sagatlar arkaly şekillendirilişi boýunça seredip geçmegimizi dowam etdireris.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him.
Alty günden soň Isa Petrusy, Ýakuby we onuň dogany Ýahýany ýanyna alyp, olary aýratynlykda belent bir dagyň depesine çykardy. Şonda Ol olaryň öňünde özgerdi: Onuň ýüzi gün ýaly şöhle saçdy, geýimi bolsa ýagtylyk ýaly ak boldy. Ine, şonda olara Musa bilen Ylýas göründi; olar Onuň bilen söhbet edýärdiler.
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
Şonda Petrus Isa jogap berip diýdi: «Ýa Reb, biziň bu ýerde bolmagymyz nähili ýagşy; eger isleseň, bu ýerde üç sany çatma guraly: biri saňa, biri Musa, biri-de Ylýas üçin». Ol heniz gepleýärkä, ine, ýagty bir bulut olary kölegesine aldy; we ine, buludyň içinden bir ses çykyp şeýle diýdi: «Bu Meniň söýgüli Oglumdyr, Men Ondan razy; Ony diňläň».
And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.
Şägirtler muny eşidenlerinde, ýüzin ýere düşüp, gaty gorkdular. Isa olaryň ýanyna gelip, olara elini degirdi we şeýle diýdi: «Turuň, gorkmaň».
And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Matthew 17:1–9.
Olar gözlerini galdyranlarynda, diňe Isany gördüler, başga hiç kimsäni görmediler. Olar dagdan inip gelýän wagtlarynda, Isa olara şeýle tabşyrdy: «Ynsan Ogly ölülerden direlip çykýança, bu görnüşi hiç kime aýtmaň». Matta 17:1–9.