The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.
2024-nji ýylyň daşarky alfa binýat synagyndan soň gelýän içerki omega jemleýji synagy, “ammaryň” hem-de ammarda saklanýan “azugyň” kesgitlemesini talap edýär. Bu synag pygamberlik häsiýetlidir we onuň hakykatyň içerki hem-de daşarky ugry bar. Gymmatbaha daşlar Jeýms Waýtyň galyndysymy, ýa-da olar Hudaýyň Sözüniň hakykatlarymy? Olar ikisidir.
At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.
9/11-de Hudaýyň halky kiçi kitaby iýmäge we binýatlaryň şol ýerde goýlan Ýeremiýanyň gadymy ýollaryna dolanmaga çagyryldy. 9/11-de Ylham kitabyň on birinji babynda Ýahýa ölçemek buýrugyny alanda, oňa iki zady ölçemek buýrulandygy göründi. Oňa hem ybadathanany, hem-de onuň içindäki sežde edýänleri ölçemek buýruldy. Oňa milletleriň mukaddes ýeri we goşuny 1,260 ýyl depeläp geçen howlusyny bir gapdala goýmak buýruldy. Mukaddes ýer we goşun — ybadathana we onuň içindäki sežde edýänlerdir.
In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.
2023-nji ýylda 9/11-de inen şol bir perişde gaýtadan indi, Gijeki Nalyşyň habaryny möhürsizledi, soňra bolsa 2024-nji ýylda Rim nyşanynyň heniz-de Milleritler üçin bolşy ýaly bu görüni berkarar edýändigini ýa-da etmeýändigini görkezýän daşarky binýat synagy boldy.
The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”
Asmanyň “açyk penjireleri” ybadathananyň içerki omega synagynyň gelip ýetendigini we “yzyna dolanmak” çagyryşyny görkezýär. Bu synag iki nyşany anyklamagy talap edýär. Üçünji perişde 1844-nji ýylda, soňra bolsa 9/11-de gelende, Ýahýa ybadathanany we onuň içindäki ybadat edýänleri ölçmäge görkezme alýar; şeýlelikde, 2023-nji ýylda ybadathanany we ybadat edýänleri ölçemek baradaky pygamberlik işini anyklaýar. Malaky “ammaryň” nämedigini we “azugyň” nämedigini sorag astyna alýar. Milleriň düýşündäki şol bir soraglar bolsa: “sandykça” näme, we “gymmatbaha daşlar” näme?
Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.
Milleriň düýşi asmandaky açyk penjireleri Reb Hudaýyň goşunynyň ak atlaryna münüp gitmek üçin, Ylham kitabynyň on dokuzynjy babynda agzalýan ýeňiş gazanan ýygnagyň ak zygyrlara geýdirilip ýokary galdyrylýan nokady hökmünde görkezýär. Açyk penjireler Malakynyň bereketiniň ýa-da näletiniň dökülýän ýeridir. Milleriň açyk penjiresi hapalaryň aýrylyp taşlanýan we gymmatbahaly daşlaryň gutujyga ýygnalýan ýeridir.
The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.
Asmanyň penjireleri baradaky ilkinji ýatlama Nuhyň kyssasynda duş gelýär, we şol penjireler açylanda, kyrk gije-gündizläp ýagyş ýagdy. Penjireler açylanda, gämide sekiz jan bardy. Gyzyl deňizdäki çokundyrylma Iordandan geçilýänçä kyrk ýyllyk sergezdanlygy başlatdy. Soňra Mesih hut şol ýerde çokundyrylanda, kyrk günläp çöle sürüldi. Ol direlende, çokundyrylmasy arkaly öňden nyşan edilişi ýaly, asmana göterilmezinden öň şägirtlere kyrk günläp taglym berdi.
When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.
Ybadathana göreşiji ýygnakdan ýeňiji ýygnaga öwrülende, otuz ýaşly patyşa Dawut kyrk ýyl höküm sürer. Ýeňiji ýygnak pygamber, ruhany we patyşa bilen şekillendirilýär. Ýigrimi iki ýyllyk gullugyna başlanda otuz ýaşynda bolan pygamber Ýezekieldi, we ol şol gulluga asmanlar açylanda başlady.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Otuzynjy ýylda, dördünji aýda, aýyň bäşinji gününde, men Kebar derýasynyň boýunda ýesirleriň arasynda wagtym, asmanlar açyldy, we men Hudaýyň görnüşlerini gördüm. Ezekiel 1:1.
At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.
Ýusup otuz ýaşynda ruhany hökmünde höküm sürmäge başlady we oňa Yslamyň gündogar şemaly garşy geldi; bu bolsa deňizde ýatan aždarha bolan Müsüriň dünýäniň ýeke-täk hökümetini amala aşyrmagyna mümkinçilik beren barha güýçlenýän bir krizisi getirdi. Şol krizisde Ýusup azyk önümlerini ambarlara ýygnady.
In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.
2023-nji ýylyň iýul aýynda çölde bir ses eşidildi; soňra Ýahuda taýpasynyň Arslany Ýarygijeki Pidanyň habaryny açyp görkezmäge başlady. 2024-nji ýylda binýatlyk daşarky alfa synagy iki synpy aýyrdy, we açylma prosesi dowam etdi. Indi bolsa 2026-njy ýylda ýene-de iki synpy aýyrjak ybadathana içki omega synagy ýetip geldi.
The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.
Mesih Ähtiň Habarçysy hökmünde köpler bilen ähti tassyklan mukaddes hepdesi howludyr we Mukaddes Ýerdir. 1844-nji ýylyň 22-nji oktýabryndan başlap, Mikaýyl ýerinden galýança (mukaddes hepde tamamlananda Stefan daşlanan wagty edişi ýaly) Iň Mukaddes Ýerdir. Bahar baýramlary şol mukaddes hepdede berjaý edildi we olar baýramlaryň alfasyndyr; surnaýlar baýramy birinji günde, Günäleriň geçilmegi güni onunjy günde, soňra bolsa çadyrlar baýramy on bäşinji günden ýigrimi ikinji güne çenli baýramlaryň omegasydyr.
“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.
Şonuň ýaly-da, ikinji ösüşe degişli nusgalar nyşanly gullukda görkezilen wagtda ýerine ýetmelidir. Musanyň kanuny ulgamynda mukaddes ýeriň tämizlenişi, ýa-da Beýik Ýaraşdyryş güni, ýedinji ýahudy aýynyň onunjy gününde bolup geçýärdi (Leviticus 16:29–34); şol gün baş ruhany bütin Ysraýyl üçin ýaraşdyryş edenden soň, şeýlelikde olaryň günälerini mukaddes ýerden aýryp, daşary çykýar-da, halka ak pata berýärdi. Şeýlelikde, biziň beýik Baş Ruhanymyz bolan Mesihiň günäni we günäkärleri ýok etmek arkaly ýeri tämizlemek hem-de Özüne garaşýan halkyna ölmez-ýitmezligi peşgeş bermek üçin peýda boljakdygyna ynanylýardy. Ýedinji aýyň onunjy güni, Beýik Ýaraşdyryş güni, mukaddes ýeriň tämizleniş wagty, 1844-nji ýylda 22-nji oktýabra gabat gelipdi we Rebbiň geljek wagty hökmünde kabul edilýärdi. Bu, eýýäm getirilen subutnamalar bilen, ýagny 2300 günüň güýzde tamamlanjakdygy bilen sazlaşýardy, we bu netije öňüni alyp bolmajak ýaly görünýärdi.
“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.
Matta 25-däki tymsalda garaşmak we uka gitmek döwründen soňra öýlenjek ýigidiň gelişi gelýär. Bu, ýaňy beýan edilen delillere, pygamberlikden hem-de nusgalardan getirilen subutnamalara doly laýyk gelýärdi. Olar öz hakykatyna berk ynam döredýärdi; we “ýarygije jary” müňlerçe imanly tarapyndan yglan edildi.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.
“Hereket gelgit tolkuny ýaly ýurdy gurşap aldy. Ol şäherden şähere, obadan oba we uzakdaky oba ýerlerine çenli ýaýrady, tä Hudaýyň garaşýan halky doly oýanylýança. Bu yglan öňünde fanatizm, edil çykýan Günüň öňünde irki aýaz eräp gidişi ýaly, ýok boldy. Iman edenler öz şübheleriniň we başagaýlyklarynyň aýrylandygyny gördüler, hem-de olaryň ýüreklerini umyt we gaýrat janlandyrdy. Bu iş, Hudaýyň Sözüniň we Ruhunyň dolandyryjy täsiri bolmazdan ýüze çykýan ynsan joşguny bilen hemişe görünýän çendenaşa ýagdaýlardan azatdy. Ol häsiýeti boýunça gadymy Ysraýylda, Onuň hyzmatkärleriniň ýazgaryjy habarlaryndan soň, kemsinme we Rebbe gaýdyp geliş döwürlerine meňzeşdi. Ol her döwürde Hudaýyň işini alamatlandyrýan häsiýetleri göterýärdi. Onda joşgunly şatlyk azdy, gaýtam ýüregi çuňňur barlamak, günäni boýun almak we dünýäni terk etmek bardy. Rebb bilen duşuşmaga taýýarlyk çekýän ruhlaryň agyr ýüki şudy. Onda tutanýerli doga we Hudaýa bütinleý, hiç zady gizlemezden bagyşlanmak bardy.” Uly göreş, 400.
The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.
Bahar baýramlary mukaddes hepdede ýerine ýetirildi, irki ýa-da alfa ýagmyry bolsa Pentikost gününde döküldi; şeýlelik bilen ol güýz baýramlarynda soňky ýagmyryň dökülmegini nusgalap görkezdi. Şol bahar baýramlary Lewiler 23-nji bapda, birinji aýatdan ýigrimi ikinji aýada çenli beýan edilendir. Güýz baýramlary bolsa 23-nji aýatdan 44-nji aýa çenli ýerleşýär. 2300 ýyl sizi 1844-nji ýyla getirýär. Bahar baýramlary üçin ýigrimi iki aýat we güýz baýramlary üçin hem ýigrimi iki aýat bar. Ýigrimi üçünji bapda iki toplumy ýigrimi iki aýatdan ybaratdyr.
The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.
Surnaýlar baýramy höküm çykarşynyň on günden soň boljakdygy barada duýduryşdy, çadyrlar baýramy bolsa Kafaret gününde bagyşlanan günäler üçin şatlygyň baýram edilmegidi. Baýramdan soňky Sabat güni we sekizinji gün ýeriň müňýyllyk Sabat dynçlygyny aňladýar.
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.
Emma, söýgüliler, şu bir zady bilmezlik etmämäň: Rebbiň nazarynda bir gün müň ýyl ýalydyr, müň ýyl hem bir gün ýalydyr. 2 Petrus 3:8.
The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.
Birinji perişde hökümüň açylyşyny yglan etdi, we şol pygamberlik derejesinde, Danieliň “ahyryzaman wagty” bolan 1798 ýyl surnaýlar baýramynyň berjaý bolmagydyr; emma 1840-njy ýylyň 11-nji awgustynda 1798-nji ýylyň birinji perişdesiniň möhürsiz habary ikinji waý pygamberliginiň berjaý bolmagy bilen güýçlendirildi. Yslam höküm gününiň golaýlaýandygyny yglan edýän surnaýlar baýramynyň duýduryşynyň bir bölegidir.
For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.
Görmäge taýýar bolanlar üçin, güýz baýramlary bolan surnaýlar baýramy bilen çadyrlarda ýaşamak baýramy alfa we omega baýramlaryny aňladýar, olaryň arasynda bolsa höküm bar. Bu baýramlaryň Lewiler 23-de görkezilmegi tötänden däldir. Ýigrimi üç saplanmagyň nyşanydyr. Birinji baýramyň ýedinji aýyň birinji gününde bolmagy we soňky baýramyň ýigrimi ikinji günde tamamlanmagy hem tötänden däldir. Surnaýlar baýramy ýewreý elipbiýiniň birinji harpydyr, Saplanma güni ortaky harp bolup, çadyrlarda ýaşamak baýramy bolsa ýewreý elipbiýiniň ýigrimi ikinji harpydyr.
Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.
Lewiler kitabyň ýigrimi üçünji baby, 23-den 44-e çenli aýatlary “hakykatyň çarçuwasynyň” içinde ýerleşdirilen ýigrimi iki aýatdan ybaratdyr. Ortadaky onunjy gün synagy kesgitleýär, çünki on synagyň nyşanydyr, hem-de Ýaraşdyryş güni ýitirenleriň pitnesiniň hasaba alnyp, çözülen ýeridir, şol pitne bolsa ýewreý elipbiýiniň on üçünji harpy bilen görkezilýär. Ýewreýçedäki “hakykat” sözüniň ortaky harpy on üçünjidir, ol hem ýedinji aýyň onunjy güni bilen gabat gelýär, hem-de ýol belgisi hökmünde ýewreý elipbiýiniň we degişli günüň pygamberlik häsiýetlerini özünde saklaýar. On bilen on üçüň jemi ýigrimi üçdür. Ýetmiş 10 bilen 7-niň köpeldilmeginiň jemidir, we ýedinji aýyň onunjy güni hem ýetmişe deň gelýär; bu bolsa synag möhletiniň soňunyň nyşanydyr.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Şondan soň Petrus Onuň ýanyna gelip diýdi: “Ýa Reb, doganym maňa garşy günä etse, men ony näçe gezek bagyşlamaly? Ýedi gezege çenli-mi?” Isa oňa diýýär: “Men saňa, ýedi gezege çenli, diýemok; eýsem ýetmiş gezek ýedi gezege çenli.” Matta 18:21, 22.
Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.
Gadymy Ysraýyl üçin dört ýüz togsan ýyl kesilip aýryldy. Ol ýyllar iki müň üç ýüz ýyldan kesilip aýryldy we ýetmiş hepde hökmünde görkezildi; şeýlelik bilen, Isa synag möhletiniň çäginiň dört ýüz togsan ýyl bolandygyny, ýagny Danyýel 9-da “ýetmiş” hepde hökmünde görkezilendigini kesgitledi.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Seniň halkyňyň we mukaddes şäheriňiň üstüne ýetmiş hepde bellenendir: ýazygyny tamamlamak, günäleriň soňuna çykmak, etmiş üçin ýaraşyk getirmek, baky dogrulygy ornaşdyrmak, görnüşi we pygamberligi möhürlemek hem-de iň Mukaddesi mesh etmek üçin. Daniel 9:24.
The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.
«Kesilip taşlanar» diýlip terjime edilen ýewreý sözi Köne Ähtde diňe şu aýatda ulanylýar we onuň manysy «kesgitlenen» ýa-da «buýrulan» diýmekdir. Ol adatça «kesilip taşlanar» diýip terjime edilýän, Gelip çykyş on bäşinji bapda Äbramyň ähtiň ilkinji ädiminde gurbanlyklary kesmegine esaslanýan sözden tapawutlanýar. Ysraýyla dört ýüz togsan ýyllyk synag möhletiniň berilmegi, soňra bolsa olaryň Hudaýyň äht halky hökmünde kesilip taşlanmagy «kesgitlenipdi» we «buýrulypdy». Iki dürli «kesilip taşlanma» bar: biri, döwrüň ýetmiş san arkaly has uly bir sandan «kesilip aýrylan» synag döwri bolandygyny görkezýär; beýlekisi bolsa, Ýoýeliň «täze şeraby» olaryň agzalaryndan «kesilip aýrylanda», synag möhleti ýapylýar. Ýetmiş synag möhletiniň tamamlanmagyny aňladýar.
The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.
Güýz baýramlary ýewreý dilindäki “hakykat” sözüniň üç basgançagyna eýedir. Güýz baýramlary Levililer 23:23-den başlanýar, Ylalaşyş gününiň orta ýolgörkezijisi onunjy gündür we on üçünji harpdyr, bu bolsa 23-e deň gelýär, hem-de Çadyrlar baýramy ýigrimi ikinji günde tamamlanýar, soňra baýramdan soň gelýän beýik Sabat bolýar, we parça 23:44-de tamamlanýar.
Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.
Lewiler kitaby Lewi ruhanylygynyň manysyny berýär. Bahar baýramlary 23:1–22-de beýan edilýär, soňra güýz baýramlary 23:23–44-de beýan edilýär. Bahar baýramlary ýigrimi iki aýat bilen görkezilýär, ýewreý elipbiýi hem ýigrimi iki harpdan ybaratdyr. Güýz baýramlary hem ýigrimi iki aýatda beýan edilýär. Surnaýlar baýramy Ýaraşyk Gününiň hökümine golaýlaşylýandygyny yglan edýär. Soňra Çadyrlar baýramy ýedi gün dowam edýär we ol ýedinji aýyň ýigrimi ikinji gününde tamamlanýar. Ýedi günüň birinjisi dessur Sabatydy, edil şonuň ýaly sekizinji gün hem şeýle bolup, ol ýedi günlük baýramdan soňky gün idi. Birinji we sekizinji gün sekizinji güni ýediniň içindäki sekizinjiniň nyşany edýär.
Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.
Ysraýyl ogullaryna şeýle diýiň: şu ýedinji aýyň on bäşinji güni Reb üçin ýedi günläp Çadyr baýramy bolar. Birinji günde mukaddes ýygnak bolsun; şol günde hiç hili gulluk işi etmersiňiz. Ýedi günläp Rebbe ot arkaly hödür getiriň; sekizinji günde size mukaddes ýygnak bolsun, siz hem Rebbe ot arkaly hödür getiriň. Bu dabaraly ýygnakdyr; şol günde hiç hili gulluk işi etmersiňiz. … Şeýle hem ýedinji aýyň on bäşinji gününde, ýurduň hasylyny ýygnanyňyzdan soň, Rebbe ýedi günläp baýram edersiňiz: birinji gün dynç günüdir, sekizinji gün hem dynç günüdir. Lewiler 23:34–36, 39.
The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.
Sekizinji günüň dessurlaýyn Sabaty, Çadyr baýramynyň yzysüre gelýän müňýyllygyň Sabatyny aňladýar. Gadymy Ysraýylyň kyrk ýyl çölde azaşyp gezmegi, Çadyr baýramynyň günlerinde çadyrlarda ýaşamak arkaly ýatlanýar, we ol diňe bir soňky ýagmyryň inmegini däl, eýsem Perişdeleriň Hudaýyň sadyk halkyny gorag üçin depelere we daglara alyp giden Ýakubyň kynçylyk döwrüni hem aňladýar.
“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.
“Jebir döwründe biz hemmämiz şäherlerden we obalardan gaçypdyk, emma mukaddeslere degişli öýlere gylyç bilen giren erbetler tarapyndan yzarlandyk. Olar bizi öldürmek üçin gylyjy galdyrdylar, emma ol döwlüp, saman ýaly güýçsüz halda ýere gaçdy. Şondan soň hemmämiz halas edilmegimiz üçin gije-gündiz perýat etdik, we şol perýat Hudaýyň huzuryna ýetdi. Gün çykdy, aý bolsa ýerinde durdy. Derýajyklar akmagyny bes etdi. Gara, goýy bulutlar galyp, biri-birine çaknyşdy. Emma berk şöhratdan doly bir açyk ýer bardy; şol ýerden köp suwlaryň sesine meňzeş Hudaýyň owazy çykdy, ol asmanlary hem ýeri sarsdyrdy. Gök açylyp ýapylýardy we tolgunyşyk içindedi. Daglar şemalda çaýkanýan gamyş ýaly sandyrap, töwerege pytraňňy gaýalary zyňyp çykardy. Deňiz gazan ýaly gaýnady we gury ýere daşlary zyňyp çykardy. Hudaý Isanyň gelişiniň gününi we sagadyny aýdyp, Öz halkyna baky ähti gowşuranda, bir sözlem aýtdy-da, soňra sözler ýer ýüzüne ýaýrap barýarka, säginip durdy. Hudaýyň Ysraýyly gözlerini ýokary dikip durup, Ýehowanyň agzyndan çykýan we ýer ýüzüne iň güýçli gürrüldiniň tolkunlary ýaly ýaýraýan sözleri diňleýärdi. Bu gorkuly derejede dabaralydy. Her bir sözlemiň soňunda mukaddesler: “Şöhrat! Alleluýa!” diýip gygyryşýardylar. Olaryň ýüzleri Hudaýyň şöhraty bilen ýagtyldy; olar Musa Sinaýdan aşak inende onuň ýüzi nähili şöhrat saçan bolsa, şonuň ýaly şöhrat bilen lowurdaýardylar. Erbetler şol şöhrat sebäpli olara seredip bilmeýärdiler. Hudaýy hormatlap, Onuň Sabatyny mukaddes saklanlar barada soňsuz bereket yglan edilende bolsa, Haýwan üstünden we onuň Şekili üstünden beýik ýeňiş gykylygy ýaňlandy.”
“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.
“Soňra ýubileý başlandy, şonda ýer dynç almalydy.” Review and Herald, July 21, 1851.
Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.
Isa gaýdyp gelýär we ýer, ýeriň ýedinji ýyllyk Sabaty hem-de ýubileý arkaly öňden nusgalanan görnüşde, müň ýyl dynç alýar. Lewiler kitaby 23-nji babyň 3-nji aýatynda adam üçin ýedinji günüň Sabaty, ýediň sekizinjisi bilen tamamlanýan şol babyň giriş bölegi hökmünde görkezilýär; bu bolsa dynç alýan ýer üçin ýedinji ýyllyk Sabaty aňladýar.
And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.
Reb Musa şeýle diýdi: «Ysraýyl ogullaryna sözläp, olara diý: “Rebbiň baýramlary hakda, ýagny mukaddes ýygnaklar diýip yglan etjek baýramlaryňyz—ine, meniň baýramlarym şulardyr. Alty gün iş ediler, emma ýedinji gün dynç alyş Sabatydyr, mukaddes ýygnakdyr; şol gün hiç hili iş etmersiňiz. Ol ýaşaýan ähli ýerleriňizde Rebbiň Sabatydyr.”» Lewiler 23:1–3.
The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.
Ýigrimi üçünji babyň alfas y ýedinji günüň Sabatydyr, babyň omegas y bolsa, ýer ýüzüniň boş galýan müň ýylydyr; bu ýagdaý ýer üçin ýedinji ýylyň Sabaty we ýubileý arkaly nusgalandyrylypdyr. Babyň alfas y ýedinji günüň Sabaty bilen başlanýan we ýigrimi ikinji aýata çenli dowam edýän ýazky baýramlardyr; emma babyň omegas y ýedinji aýyň ýigrimi ikinji gününde tamamlanýar, onuň yzyndan bolsa ýer üçin ýedinji ýylyň Sabatyny aňladýan sekizinji gün dabaraly Sabaty gelýär.
Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.
Birden ýigrimi ikiye çenli aýatlar Mesihiň mukaddes ýerde Asman Baş Ruhanysy hökmünde alyp barýan gullugyny aňladýar; ýigrimi üçden kyrk dörde çenli aýatlar bolsa Onuň Iň Mukaddes Ýerdäki gullugyny aňladýar. Lewiler kitaby ruhanylaryň nyşanydyr, we ol Mesihiň Baş Ruhanylyk gullugyny görkezýär. Ýedinji günüň alfa Sabaty ýaradylyşa çenli uzaýar, we ýedinji ýylyň omega Sabaty täzeden täzelenen Ýere çenli uzaýar. Lewiler kitabynyň ýigrimi üçünji baby taryhy taýdan ýaradylyşdan täzeden ýaradylýança bolan döwri gurşap alýar.
The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.
Pygamberlik habarynyň şatlygy ýa-da utanjy, Ýarymgeje gykylygynyň habaryna ýa-da onuň galp nusgasyna eýe bolanlaryň nyşanydyr. Bu hakykat beýanata goşulýança, utanjy ýüze çykarýan mesele gözden salynýar. Hakyky ýaga eýe bolanlar bu nokady sypdyrmazlar. Şatlyk günäleri aýrylanlar arkaly beýan edilýär, olar Çadyrlar baýramyny belläp geçýänler bilen görkezilýär.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.
Söz beden bolup, aramyzda ýaşady; (biz Onuň şöhratyny, Atadan bolan ýeketäk Ogluňa mahsus şöhraty gördük,) Ol merhemetden we hakykatdan doludy. Ýahýa 1:14.
The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:
“Mesgen tutdy” diýip terjime edilen grek sözi “çadyr gurmak” manysyny berýär. Isa ten boldy hem-de biziň bilen çadyr gurup ýaşady. Ol biziň ynsan tebigatymyzy, biziň çadyrymyzy, biziň telärimizi, biziň kepbämizi, biziň tenimizi öz üstüne aldy. Petr muny şeýle beýan etdi:
Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.
Hawa, özüm şu çadyryň içinde bolýarkam, sizi ýatlatmak arkaly oýarmagy ýerlikli hasap edýärin; çünki Rebbimiz Isa Mesihiň maňa görkezşi ýaly, meniň bu çadyrymy tizden goýup gitmelidigimi bilýärin. 2 Petrus 1:13, 14.
Paul said it this way:
Pawlus muny şeýle diýdi:
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.
Çünki biz bilýäris: eger bu çadyryň ýerdäki öýi ýykylsa, onda bize Hudaýdan bir bina, el bilen gurulmadyk, asmanlarda ebedi bolan bir öý bardyr. Çünki biz şu ýagdaýda iňňildeýäris, asmandan bolan öýümiz bilen geýinmegi yhlas bilen arzuw edýäris; eger geýnen ýagdaýymyzda ýalaňaç tapylmasak. Çünki bu çadyrda ýaşaýan bizler ýüke batyp iňňildeýäris; sebäbi biz geýimsiz bolmagy däl-de, geýnen bolmagy isleýäris, şeýdip ölümli zat ýaşaýyş tarapyndan ýuwduylsyn. 2 Korinflilere 5:1–4.
The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.
Çadyr baýramy ýüz kyrk dört müňüň möhürlenmeginiň nyşanydyr; bu bolsa asman penjireleri açylanda amala aşýar. Ýüz kyrk dört müňüň günäleri aýrylanda, Mukaddes Ruh ýeňiji ýygnaga ölçegsiz döküler. Ýüz kyrk dört müň üçin höküm tamamlanar, möhürlenenler bolsa Çadyr baýramy bilen şekillendirilişi ýaly, Mukaddes Ruhuň güýji astynda üçünji perişdäniň güýçli nidasyny yglan etmek üçin öňe çykarlar.
Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.
Bedenimiz ybadathana, çadyrdyr, ýagny mukaddes çadyrdyr. Çadyr baýramyny belläp geçmek üçin Ýerusalime ýygnananlar günäleriniň öçürilip aýrylandygyny baýram edýärdiler. Musa çölde mukaddes çadyry dikeltmek üçin ulanyldy, ahyrda bellenýän Çadyr baýramy bolsa çölde çadyrlarda ýaşamak arkaly bellenýärdi, sebäbi Isa soňuny hemişe başlangyç bilen suratlandyrýar.
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.
Şonuň üçin, eý mukaddes doganlar, asmandaky çagyryşa şärik bolanlar, ynanýan ykrar etmegimiziň Resuly we Baş Ruhanysy bolan Mesih Isany göz öňünde tutuň; Ol hem özüni bellän Oňa, edil Musa öz öýüniň bütin işlerinde wepaly bolşy ýaly, wepaly boldy. Çünki bu Kişi, öýi guran öýüň özünden nähili has uly hormata eýe bolsa, Musa garanyňda şonça-da has beýik şöhrata mynasyp saýyldy. Sebäbi her bir öý kimdir biri tarapyndan gurulýar; emma ähli zady guran Hudadyr. Musa dogrudan-da öz öýüniň bütin işlerinde hyzmatkär hökmünde, soňra aýdylyp beýan ediljek zatlara şaýatlyk etmek üçin, wepaly boldy; emma Mesih Öz öýüniň üstünde Ogluň hökmünde durandyr; eger biz batyrgaýlygy we umydyň şatlygyny ahyra çenli berk saklasak, Onuň öýi bizdiris. Ýewreýler 3:1–6.
Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.
Musa Hudaý tarapyndan çadyr ybadathanasyny gurmak üçin ulanylan wepaly hyzmatkärdi, emma Baş Ruhany we Resul hökmünde Mesih hyzmatkär Musa garanyňda has uly hormata eýedir. Musanyň çadyr ybadathanasyndan başlap, Süleýmanyň ybadathanasyna, Hirodesiň kyrk alty ýyllyk täzeden abadanlaşdyrylan ybadathanasyna, 46 hromosomly ynsan ybadathanasyna we 1798-den 1844-e çenli bolan Millerit ybadathanasyna çenli her bir öýüň bary Hudaý tarapyndan guruldy. Ybadathanalaryň dürli görnüşlerde ýüze çykyşlarynyň pygamberlik hatarynda — ol Erem bagyndan başlap, soň günäden soň Bagyň derwezesinde, soň bolsa sil suwundan soň gurbanlyk sypalary arkaly Musa çenli dowam edýän hatarda — üç esasy bellik Musa, Mesih we ýüz kyrk dört müňdür.
Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.
Musa bilen Mesih gadymy Ysraýylyň alfasy bilen omegasyny aňladýar, we olar bilelikde ýüz kyrk dört müň tarapyndan hem aňladylýan ynsanlyk bilen Ylahylygyň birleşigini görkezýärler. Üçünji perişdäniň gelişi wagtynda, Ylham kitabynyň on birinji babynda, Ýahýa ybadathanany ölçemek tabşyrylýar, we şol bir perişdäniň 9/11-de gelen wagtynda hem Ýahýa ýene-de ybadathanany ölçemek tabşyrylýar. Iki ýagdaýda-da oňa 1,260 günüň howlusyny goýup geçmek buýurylýar. 2023-nji ýylda şol bir perişde geldi, we indi Hudaýyň halky ybadathanany ölçemäge çagyrylýar. 1,260 gün, ýa-da üç ýarym gün 2023-nji ýylda tamamlandy, we şol pursatdan başlap ýekşenbe kanunynyň öň ýanyna çenli ybadathana galdyrylmalydyr. 2024-nji ýyl düýpleriň goýulmagyny alamatlandyrdy, we ol Milliriň görnüşi berkidýän nyşany kesgitlemegine garşy çykyp, “ownuk zatlaryň gününi ýigrenen” bir topar hökmünde ýüze çykan pitnäni görkezdi.
Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.
Mundan başga-da, Rebbiň sözi maňa gelip şeýle diýdi: «Bu öýüň binýadyny Zerubbabeliň elleri goýdy; ony onuň öz elleri hem tamamlar; şonda Hoşunlaryň Rebbi meni size iberendigini bilersiňiz. Çünki kiçi başlanýan zatlaryň gününi kim äsgermezlik etdi? Çünki olar şatlanarlar we şol ýedi bilen Zerubbabeliň elindäki gurşun ölçeýjini görerler; olar Rebbiň bütin ýer ýüzünde o ýan-bu ýana aýlanyp ýören gözleridir». Zekerýa 4:8–10.
To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.
Milleriň görgini berkarar edýän güýjüň Rimdigini kesgitlemesini ret etmek, binýatlary ret etmekdir, hem-de bu “kiçi zatlaryň gününi ýigrenmekdir.” Millerit hereketi birinji we ikinji perişdeleriň alfa hereketi boldy, ýüz kyrk dört müňleriň hereketi bolsa üçünji perişdäniň omega hereketidir. Ol alfadan ýigrimi iki esse has kuwwatlydyr. Bu pygamberlik manysynda, Millerit hereketiniň binýatlary “kiçi zatlaryň günüdir.” Habakkugyň iki tagtasynda görkezilen haýsydyr bir binýat hakykatyny ýigrenmek, ölümdir; sebäbi Daniýel on biriň on dördünji aýatynda berkarar edilýän görgü, Süleýmanyň kesgitlän şol bir görgüsidir.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Görüş bolmadyk ýerde halk heläk bolýar; emma kanuny berjaý edýän bagtlydyr. Süleyman tymsallary 29:18.
The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?
Baş daşy baradaky görnüş ajaýypdyr, çünki ol binýatlaýyn burç daşyň hem baş daşydygyny görkezýär, ýöne ýigrimi iki esse uly kuwwat bilen. 2024-nji ýylyň alfa binýat synagy daşarky akyl taýdan möhürleniş habarydy, 2026-njy ýylyň omega ybadathana synagy bolsa içerki ruhy möhürleniş habarydyr. Biri haýwanyň keşbini we nyşanyny, beýlekisi bolsa Hudaýyň keşbini we nyşanyny kesgitleýär. Şol omega içerki synagy Milleriň düýşündäki iki nyşan arkaly şekillendirilýär, we olar ahyrky günleriň wakalarynyň çäginde kesgitlenmelidir. Ammar näme? we et näme?
We will continue these things in the next article.
Biz bu zatlary indiki makalada dowam etdireris.
A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.
İsanyň döwründäki ýewreý nikasy üç esasy tapgyrda amala aşyrylýardy we köplenç birnäçe aýa ýa-da bir ýyla çenli dowam edýärdi. Birinji ädim kanuny nika bolup, oňa nişanlanma diýilýärdi; şol pursatda nika kanuny taýdan berkidilýärdi, emma gelin bilen ýigit aýry ýaşaýardylar, şol aralykda bolsa ýigit gelni üçin orun taýýarlamak maksady bilen atasynyň öýüne dolanýardy. Şonuň üçin Merýem bilen Ýusup bile ýaşamanka-da, Merýem Ýusubyň aýaly diýlip atlandyrylýardy. Bu döwürde dönüklik zyna hasap edilýärdi.
The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.
Garaşmak döwri näbellidi we ol birnäçe gün, birnäçe hepde ýa-da birnäçe aý bolup bilýärdi. Bu näbellilik tymsalyň aýrylmaz bir bölegidir. Ata gelniň päkligini tassyklamak üçin bir ýyla çenli garaşyp bilýärdi. Ýigit gaýdyp geljek takyk gününi ýa-da sagadyny yglan etmeýärdi, çünki haçan gelmelidigini kesgitlemek onuň atasynyň ygtyýaryndady; şonuň üçin gelin toýuň boljakdygyny bilýärdi, emma haçandygyny bilmeýärdi. Bu näbellilik bilkastlaýyn edilýärdi, we ata ýigide gidip, gelnini alyp gelmegi buýurýança, muňa degişli zatlaryň bary gijikdirilýärdi.
When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”
Ata: «Bar-da, gelniňi alyp gaýt» diýende, ýigit gijäniň dowamynda dostlary bilen, gygyryşyp we surnaý çalyp gelýärdi. Bu hemişe gije bolup geçýärdi, çünki Ysraýyl ýurdunda gündiziň yssysynda uzak aralyklary geçmek örän agyr bolup bilýärdi. Fakellar we ýag zerur bolupdy, sebäbi köçe çyralary ýokdy, üstesine-de ýöriş birnäçe sagatlap dowam edip bilýärdi. Gadymy ýewreý nikalarynda ýörişleriň dowamynda jar edilýän hakyky dessur jümlesi şuydy: «Ine, ýigit gelýär!»
The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.
Tymsaldaky gyzlar (gelin ýoldaşlary) tötänden seçilen aýallar däldi; olar gelniň ýanyndaky hyzmatkärlerdi, onuň bilen bile garaşýardylar, ýörişe goşulmaga garaşylýardylar we islendik sagatda taýýar bolmaga hem-de ýigidiň öýüne barýan ýoly ýagtyltmak üçin öz ýaglaryny alyp ýöremäge jogapkärdiler. Çyralar tiz sönýärdi, şonuň üçin ýol uzaga çekäýen ýagdaýynda artykmaç ýag alyp gelmek zerurlykdy. Ýagyň umumy paýlaşygy ýokdy.
The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.
Gadymy ýörişde we nikada gijikme adaty ýagdaýdy we medeni taýdan mesele hasap edilmeýärdi. Gijikmeler garaşylýan zatdy, uklap galmak hem adaty ýagdaýdy. Tapawut uklamakda däl, eýsem taýýarlykda; oýalykda däl. Akylsyz gyzlar, paýhaslylaryň edişi ýaly, gijikmä taýynlyk görmediler. Kanuny nikalaşmadan nika doly amala aşýança çenli döwür bir ýyla çekip bilýändigi sebäpli, hemmeler uklardy.
Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.
Ýöriş ýigidiň öýüne ýetenden soň, toý saçagy başlanyp, gapy hemişelik ýapylar we giç gelenler içeri goýberilmezdi. Bu rehimsizlik däldi — bu däpdi, çünki gapy ýapylandan soň soňra kakýan her bir adam olaryň şol ýörişiň bir bölegi däldigini aňladýardy.
Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.
Isa täze şekillendiriş oýlap tapmaýardy, hem-de Ol, köplenç edişi ýaly, bu tymsala hiç bir düşündiriş bermedi. Oňa düşündiriş bermek zerur däldi, çünki bu medeni aýratynlyklaryň hemmesi Onuň diňleýjileri tarapyndan doly düşünilýärdi. Isa abstraksiýany däl-de, hakyky Gündogar nikasyny göz öňünde tutýardy.
The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.
Jikme-jiklikler Ýewreý şaýatlygyndan, şeýle hem Rim we Grek döwürleriniň taryhçylaryndan doly tassyk edilýär.
The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)
Mişna (miladydan soňky II asyr, emma miladydan soňky 70-nji ýyla çenli bolan Ybadathana döwrüniň däp-dessurlaryny saklap galýan)
The Talmud (later compilation, but quoting earlier practice)
Talmud (soňky döwürde düzülen ýygyndy, emma has irki tejribä salgylanýar)
Josephus (1st century Jewish historian)
Ýosif Flawiý (I asyr ýewreý taryhçysy)
Rabbinic wedding liturgy and legal discussions
Rabbiny nikalaş dabaralarynyň liturgiýasy we hukuk ara alyp maslahatlaşmalary
Greco-Roman observers of Judea
Ýahudyýanyň grek-rim synçylary
Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.
Ýosefus tertipli “toý gollanmasyny” bermeýär, ýöne onuň göz öňünde tutýan kanuny we medeni jikme-jiklikleri Mişnanyň/Talmudyň beýany bilen doly gabat gelýär. Mişna esasy çeşmedir.
The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.
Tymsal I asyryň ýewreý diňleýjisine bu tymsal örän güýçli täsir edýärdi, çünki Matta 25-däki hiç zat düşündiriş talap etmeýärdi. Ýary gije gelinmegi adaty zatdy, çyra bilen ýag öz-özünden aýdyň zerurlykdy, kanuny nikalaşmak boýunça guda düşüş bilen ýary gijeki ýörişiň arasynda gijikmäniň bolmagyna garaşylýardy, hem-de ýapylan gapy adaty tertipdi! Daşda galdyrylan gyzlar utanja galýardy, we Isanyň döwrüniň ýewreý diňleýjisi üçin akylsyz gyzlaryň utanjy doly derejede mynasypdy. Dessury doly bilýänligi sebäpli, Isanyň diňleýjisinde akylsyz gyzlara hiç hili duýgudaşlyk bolmazdy, çünki bu ýörişe gatnaşmaga çagyrylan islendik gyz üçin taýýarlygyň mutlak borçdugyny hemmeler bilýärdi. Bu hakykatlar ýewreý diňleýjisi üçin şeýle bir aýdyňdy welin, Isa tymsalyň hiç bir düşündirişini bermäge mätäç bolmady.