A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Ylahy Baş Ruhany bilen birleşdirilen segsen adam ruhanynyň nyşany “81” sanydyr; hut şu ýerde hem Milleriň Düýşi “Early Writings” kitabynda ýerleşýär. Ylham kitabynda “81”-de, iň soňky möhür aýrylanda, gökde ýarym sagatlyk dymyşlyk bolýandygyny görýäris. Habakkuk 2:20-de, Reb Öz mukaddes ybadathanasynda bolanda, bütin ýeriň dymmalydygy aýdylýar.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Ol ýedinji möhüri açanda, gökde takmynan ýarym sagatlap dymyşlyk boldy. Ylham 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
Ýedinji möhüriň aýrylmagy otuz günüň içinde bolup geçýär, çünki ol iň soňky möhürdir. 2023-nji ýylyň 31-nji dekabrynda Ezekiýeliň süňkleri direliş işine başlady. Soňra Mesih kyrk günläp öwretmäge başlady. Şol sene 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden bäri geçen 1,260 günüň soňuny belläpdi, we John Ylham kitaby on birinji bapda bize ybadathanany ölçemelidigimizi, emma howluny hasapdan çykarmalydygymyzy habar berýär. Howly dargadylyşyň ahyrynda tamamlanýar, çünki John bize 1,260 günüň howly bolan milletlere berlendigini habar berýär. Ölçelende, şol taryh hasapdan çykarylmalydyr.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Miller oýanyp, hapa-çotga bilen işleýän adamy görende, otag boşdur; ol sesini göterende-de, Miller henizem çöldedir. Direlişiň taryhyndan başlap, ýekşenbe kanunyndan biraz öňe çenli, Mesih ýüz kyrk dört müňüň ybadathanasyny galdyrýar; edil 1798-den 1844-e çenli bolan kyrk alty ýylyň dowamynda bolşy ýaly.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
Ol öwredip başlamaga girişende, aýratyn hem otuz günüň dowamynda, Öz ybadathanasynda iş alyp barýar. Şonda, Ol üç ýüz Millerit wagyzçysyndan ybarat Öz ruhanylaryny, ýa-da Gidgonyň üç ýüzinden ybarat Öz goşunyny öwredip durka, ýa-da 1843-nji ýylyň üç ýüz çyzgysyny neşir edip durka, perişdeler otuz minutlap dymýarlar; bularyň hemmesini-de hamyrmaýys çöregiň soňundan surnaýlaryň habaryna çenli bolan otuz günüň dowamynda edýär. Ol Milleriň otagynyň poluny süpürýär, emma ol Öz poludyr; şonuň üçin Milleriň otagy Onuň ybadathanasydyr. Ol ýüz kyrk dört müňüň arasynda bolmaga dalaşgär hökmünde çagyrylanlaryň ýa günälerini, ýa-da atlaryny öçürip aýyrmak işini tamamlap barýar.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
Göterilişden bäş gün öň we hökümden on gün öň gelýän surnaý habary synag daşydyr. Gökde dym-dyrslyk bolan otuz minudyň içinde bolup geçýän zat, ýa-da Mesihiň ruhanylara tälim berýän otuz gününiň dowamynda bolup geçýän zat, surnaýyň, göterilişiň we hökümiň üç ädiminiň dowamynda möhür basylanda eýýäm iki synpy emele getirendir. Muny görmek aňsatdyr.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Eger siz surnaý habaryny ýaňlatmaly nokada gelip, ol habary ýaňlatmakdan ýüz dönderseňiz, onda şowsuzlyga uçraýarsyňyz.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
«Surnaý, göge göteriliş we höküm» diýilýän üç ädim, taryhyň başyndaky bir ýolbelligiň «ölüm, jaýlanyş we direliş» arkaly beýan edilişi ýaly, üç ädimdäki bir ýolbelgisidir. Ahyrdaky üç ädimli synag, Pentekost Ýekşenbe kanunyndan bäş gün öň gelýän litmus synagydyr.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Direlişden bäş gün soň hamyrsyz çörek baýramynyň soňy ýetýär, we şol mukaddes ýygnak 2024-nji ýylyň ilkinji we düýpli synagyny alamatlandyrýar. Siz Asmandan gelen Çöregi iýjekmi ýa-da ynsan akyl ýöretmesiniň çöregini? Şol synag 2024-nji ýylda geldi, we ol Adam bilen How Enäniň, Nimrodyň, Harunyň, Ýerobogamyň, Koregiň hem onuň gozgalaňçylarynyň, Millerit taryhynyň Protestantlarynyň, John Harvey Kelloggyň alfa gozgalaňynyň, 1888-nji ýylyň gozgalaňynyň we elbetde 9/11-iň gozgalaňynyň düýpli pitneleri arkaly öňünden şekillendirilipdi. Kabylyň düýpli pitnesi bolsa, öz doganyňa garşy gabanjaňlyk meselesini—düýpli pitneleriň bütin ugry boýunça—beýan edýär.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Esas goýujy pitneleriň ähli mysallary Hudaýa garşy pitnedir, emma käbirleri; mysal üçin, 1888-nji ýylyň pitneçileri we Koraň pitneçileri, saýlanyp alnan habarçynyň synagyň bir bölegi bolandygyny hem öz içine alýar. Milleriň Daniel 11:14-de görnüşi berkidýäniň Rimdigini kesgitlemeginiň ret edilmegi, hem habaryň, hem-de habarçynyň ret edilmegidir. Bu synag esas goýujydyr, çünki diňe Ata Miller on dördünji aýatyň talaňçylaryny Rimmi diýip kesgitlemän, eýsem Milleriň ogly hem şeýle etdi.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
2023-nji ýylyň 31-nji dekabryndaky direlişden bäş gün soň, Milleriň taýýarlyk öwrediş gullugy Ýahýanyň yzyndan Gelen tarapyndan öz üstüne alyndy. Otuz günüň dowamynda ybadathanadaky ybadat edýänlere Mesih tarapyndan “ýüzbe-ýüz” görnüşinde ýörite görkezme berilmelidi. Ol taýýarlyk, surnaýlar baýramynyň duýduryş habaryny yglan etmek üçin 80 sany ruhanylygy taýýarlamalydy.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Otuz günlük şol taýýarlyk başlangyçda binýatlaýyn ilkinji synagdan we ahyrda ikinji ybadathana synagyndan ybaratdyr. Ikinji ybadathana synagy surnaýlar çalynmazdan öň tamamlanýar, şonuň üçin bu jikme-jiklik Milleriň düýşünde Mesih gymmatbahaly daşlary sandyga taşlanda şekillendirilýär. Ol muny edeninden soň, Milleri: «Gel-de gör» diýip çagyrýar. Baýdak surnaý duýduryşyndan başlap, Ýekşenbe kanunyndan öňürti höküm üçin göge göterilmäge çenli galdyrylýar. Gymmatbahaly daşlaryň hemmesi ybadathananyň içindedir, Miller «Gel-de gör» diýip çagyrylmanka öň, we iki şaýat bulutlarda ýokary göterilen wagt, duşmanlary olary görýärler.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
2020-nji ýylda başa barmadyk Yslamyň hüjümi baradaky olaryň çaklamasy, Snou tarapyndan beýan edilen hakyky Gijeki Gykylyk ýaly, düzedilenden soň gaýtadan yglan edilmelidir. Miller özüniň Gijeki Gykylyk diýip atlandyran bir düşünjesine eýedi, ýöne Samuel Snou Milleriň Gijeki Gykylyk habaryny düzetdi; hut şu sebäpli hem Snou-nyň Gijeki Gykylyk habary Milleritleriň taryhynda “hakyky” Gijeki Gykylyk habary diýlip atlandyrylýar. Gijeki Gykylyk habary — bu düzedilen we şol düzediş arkaly güýçlendirilen habardyr.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Lapkeç bolanlar Mukaddes Ýazgylardan özleriniň gijikdirilme döwründedigini we görnüşiň amala aşmagyna sabyr bilen garaşmalydygyny gördüler. Olary 1843-nji ýylda özleriniň Reblerine garaşmaga getiren şol bir subutnamalar, Ony 1844-nji ýylda-da garaşmaga alyp bardy.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Bu hadysa 1840-dan 1844-e çenli döwriň ahyrynda ýüze çykdy, ol başlangyjynda-da ýüze çykdy. Joşaýa Liç 1840-njy ýylda Yslamyň ýerine ýetmegini öňünden aýtdy. Ol öz öňünden aýdyşyny 1838-nji ýylda jemgyýetçilik ýazgysyna girizdi, soňra bolsa ony 1840-njy ýylyň 11-nji awgustyndan on gün öň düzetdi. Düzedilen öňünden aýdyşyň ýerine ýetmegi birinji perişdäniň habaryny kuwwatlandyrdy. Ikinji habar bolsa Ýarygije Gykylygynyň düzedilen habary arkaly kuwwatlandyryldy. Bir taryhdan bolan, alfa şaýady we omega şaýady bolan iki şaýat. Olar bilelikde öňki bir habaryň düzedilmegine esaslanan bir habaryň kuwwatlanmagyny kesgitleýärler.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
Alfa yslamyň pygamberligini, omega bolsa ýapyk gapynyň pygamberligini görkezýär. Setir üstüne setir, 1840-njy ýylda Yslam we 1844-nji ýylda ýapyk gapy, Yslamyň we ýapyk gapynyň Ýarygije Gykylygynyň habarydygyny görkezýär. Habaryň başynda Yslam boşadylýar, edil Mesihiň dabaraly girişindäki ýaly. Şol pursatda, on gyzyň tymsalynda gapy ýapylýar, edil Hudaýyň öýüniň üstünden höküm çykarylanda gapynyň ýapylşy ýaly. Habaryň ahyrynda bolsa, ABŞ-nyň üstünde gapy ýapylýarka, Yslam ýene-de urýar.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Lewiler kitaby ýigrimi üçünji bap tarapyndan emele getirilýän çyzygyň başynda Pasha baýramynyň üç ädimini we ahyrynda ruhanylaryň üç ädimini kesgitleýändigini görmek möhümdir. Ruhanylar Ýekşenbe güni kanuny wagtynda sadaka hökmünde ýokary göterilýärler, emma olar şol wakadan öň arassalanýarlar. Olar ýokary göterilende, baýdak bolýarlar; Mesih hem çyzygyň başynda ýerleşýän şol üç ädimde ýokary göterilende, bütin dünýäni Özüne çekdi. Ýüz kyrk dört müňüň ýokary göterilmegi, Mesihiň ýokary göterilmegi bilen başlanan çyzygyň ahyrydyr. Hem başlangyçda, hem-de ahyrda üç ädimden ybarat bir ýol belgisi kesgitlenýär.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Başlangıçta üç adım vardır; bunların ardından beş gün gelir; sonda da üç adım vardır ve onların ardından beş gün gelir. O noktadan sonra anlatı büyük kalabalık hakkındadır; zira kâhinlik, yüz kırk dört binin sancağı olarak tesis edilmiştir. Çardak Bayramı’nın yedi günü, Uluslar için bir devredir. Pazar yasasıyla başlayan Ulusların zamanını ve 2023’te sona eren üç buçuk günü dışarıda bırakırsak, 31 Aralık 2023’ten yakında gelecek olan Pazar yasasına kadar Pentikost mevsiminin elli günü içinde temsil edilen, yüz kırk dört binin mâbedi elimizde kalır.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Gyzlar üçin direlişden bäş gün, ondan soň ruhanylar üçin otuz gün. Soňra gyzlardan çykýan surnaý habarynyň bäş güni bolup, ol kyrk gün tamam bolanda olaryň asmana göterilmegi bilen jemlenýär; munuň yzyndan hökümden öňki bäş gün, soňra bolsa ýekşenbe kanunyna çenli bäş gün gelýär. Gyzlaryň nyşany hökmünde “5” sany gyzlar bolan we şol bir wagtda ruhanylar hem bolan ýüz kyrk dört müňüň yzlaryny görkezýär.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
Öwretmegiň otuz güni dowamynda ahyrky, ýagny ýedinji möhür aýrylýar, we hut şol döwürde Miller gymmatbahaly daşlaryň gaýtadan dikeldilýändigini görýär. “Gel-de gör” diýen söz birinji dört möhüre esaslanýan bir nyşandyr; şonuň üçin ýedinji möhür açylanda, Miller-e “gel-de gör” diýilýär, emma asmandaky ähli perişdeler diňe dymyp syn edýärler. Milleriň düýşi bir ýüz kyrk dört müň bolan gymmatbahaly daşlaryň möhürlenişini görkezýär, şol bir wagtyň özünde-de bu daşlaryň Ýarygije Gykylygynyň habarydygyny hem aýan edýär. Şol habar möhürlenmegi amal edýän bakyrlara güýji ýetirýär, hapany süpüriji adam bolsa hem habarçylara, hem-de habaryň özüne höküm edýän Şol Birini görkezýär.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
2024 düýpli synagy aňladýar, indi bolsa 2026-njy ýylda ybadathana synagy gelip ýetdi. Biz häzir Mesihiň öwredýän otuz günlük döwründediris, we bu hakykaty ykrar etmezlik heläkçiliklidir.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Habary we habarchyny tanamak hem onuň iberilen ilçisini tanamak, Rimiň bu görnüşi berkarar etmegi bilen şekillendirilen esaslandyryjy synagyň bir bölegi bolupdy we Ylýas bilen Ahabyň wakasynyň hem bir bölegidir.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Ýahuda patyşasy Asanyň otuz sekizinji ýylynda Omriniň ogly Ahap Ysraýyla patyşa bolup başlady; Omriniň ogly Ahap Samariýada Ysraýylyň üstünden ýigrimi iki ýyl patyşalyk etdi. Omriniň ogly Ahap Rebbiň nazarynda özünden öň gelenleriň hemmesinden beter ýamanlyk etdi. Nebatyň ogly Ýarobgamyň günälerinde ýöremegi özi üçin ýeňil bir zat ýalydygy ýaly, ol Sidonlylaryň patyşasy Etbaalyň gyzy Izebeli aýallyga aldy-da, gidip Bagala gulluk etdi we oňa çokundy. Ol Samariýada guran Bagal ybadathanasynda Bagal üçin gurbanlyk sypasyny dikdi. Ahap bir Aşera hem ýasady; Ahap özünden öňki Ysraýyl patyşalarynyň hemmesinden beter Ysraýyl Hudaýy Rebbiň gaharyny getirmek üçin işler etdi. Onuň günlerinde beýtilly Hiýel Ýerihony gurdy: ol onuň düýbüni ilkinji ogly Abyramyň üstünde goýdy, derwezelerni bolsa iň kiçi ogly Segubyň üstünde dikdi; bu Rebbiň Nunyň ogly Ýeşuwa arkaly aýdan sözüne görä boldy. Gilead ýaşaýjylaryndan bolan tişbaly Ylýas Ahaba şeýle diýdi: “Öňünde durýan Ysraýyl Hudaýy Rebb diri bolşy ýaly, meniň sözüme görä bolmasa, bu ýyllarda ne çyg, ne-de ýagyş bolar”. 1 Patyşalar 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Ahab bilen baglanyşykly sanlar bu bölegiň many-mazmunyna goşant goşýar. “Otuz sekiz” “turup galmagy” aňladýar. Ysraýyla otuz sekizinji ýylda “turup”, Wada berlen Ýere girmek buýruldy.
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 çeşmesinden geçiň». Biz hem Zerediň çeşmesinden geçdik. Kadeş-Barneýadan çykyp, Zerediň çeşmesinden geçip gelýänçäk geçen wagt otuz sekiz ýyl boldy; Rebbiň olara ant içişi ýaly, söweşjeň adamlaryň tutuş nesli goşunyň arasyndan ýok bolup gutarýança. Kanuny gaýtalamak 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Isa ony: «Tur» diýende, otuz sekiz ýaşly maýyp adamy sagaltdy.
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? 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. 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 5:5–9.
Ol ýerde otuz sekiz ýyl bäri näsag bolan belli bir adam bardy. Isa onuň ýatandygyny görüp, onuň bu halda eýýäm köp wagtdan bäri bolandygyny bilip, oňa diýdi: «Şypa tapmak isleýärmiň?» Ejiz adam Oňa jogap berdi: «Jenap, suw çalşanda meni howuza düşürer ýaly adamym ýok; men barýarkam bolsa, menden öň başga biri düşýär». Isa oňa diýdi: «Tur, düşegiňi göter-de, ýöre». Şol bada ol adam şypa tapdy, düşegini göterdi-de, ýöredi; şol gün bolsa Sabat güniydi. Ýahýa 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Joşaý Liç 1838-nji ýylda bir çaklama etdi, ony bolsa 1840-njy ýylda has takyklady. Musanyň Kanun taglymatynda ýatlaýan otuz sekizinji ýyly, şol bir wagtyň özünde kyrkynjy ýyl hem bolupdy. Joşaý Liçiň iki basgançakly işi, onuň adaşy bolan patyşa Ýoşiýanyň iki basgançakly janlanyşy bilen ugurdaşdy. 38 bilen 40 sanlary biri-biri bilen baglanyşykda ýokary galşy aňladýar; hut şonuň özi hem iki şaýada bulutlara göterilenlerinde bolup geçýär.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Liçiň mysalynda ýokary galdyryş ikinji “weý”iň Yslamy baradaky habary arkaly amala aşyryldy. Mesihiň asmana göterilmegi bilen alamatlandyrylýan şol ýokary galdyryş Yslamyň surnaý habaryndan soň gelýär. Surnaý, asmana göteriliş we höküm diýen ýolgörkezijiniň şol ilkinji iki ädimi Liç arkaly nusgalandyryldy; onuň şol iki ädimi bolsa patyşa Ýoşiýanyň iki basgançakly oýanyş we reforma işi arkaly nusgalandyryldy. Kanun taglymynda buýruk ýerinden turup, Wada berlen ýurda gitmekden ybaratdy; ýekşenbe kanuny wagtynda baýdagyň ýokary galdyrylmagy hem şol bir wädedir.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Ahap ýigrimi iki ýyl höküm sürdi; şeýlelikde, ol Hudaýlygyň ynsanlyk bilen birleşdirilen döwründe, ýagny surnaý habarynyň öňüsyrasynda gelýän otuz günlük döwürde höküm sürýär. Ahap — Trumpdyr; ol örän ýakyn geljekde Izebeli aýala alar. Trump döwründe ýagyş habary diňe Ylýasda bardyr. Bu hakykat düýpli esasdyr, çünki bir ýüz kyrk dört müňüň hereketi setir üstüne setir usulyýetiniň hereketidir; we şol usulyýet bir ýüz kyrk dört müňüň reforma hereketiniň mukaddes taryhyň her bir reforma hereketi tarapyndan tymsallandyrylandygy baradaky düýpli hakykata esaslanýar. Şol hereketleriň her birinde ýolbaşçylar synag işiniň bir bölegi bolupdyrlar. Her gezek.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Ahap Ýeroboamdan soň ýedinji patyşadyr, we biz Ahabyň Ýekşenbe kanuny krizisi döwründäki döwleti aňladýandygyny gaýtalap görkezdik. Biz Laodikeýa häsiýetli Ýedinji gün adventist ybadathanasynyň 1863-nji ýylda Ýerihony täzeden gurandygyny, munuň bolsa Waýtlaryň iň uly we iň kiçi ogullaryna düşen bahany talap edendigini hem-de Ýekşenbe kanuny döwründäki Ýerihonyň bir nusgasy bolandygyny görkezdik. 1863-nji ýyl Ýekşenbe kanunynyň nusgasydyr.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Bu parça, döwri ýüz kyrk dört müňüň möhürlenişi hökmünde kesgitleýän simwolizmden doludyr; we şol döwürde Habakkugyň 1843-nji ýylyň tablisasyna ýerleşdirilen bir hakykat baradaky Milleriň düşünjesini ret etmek düýpli pitneçilikdir; bu bolsa, ähli ýygnagyň mukaddesdigini öňe süren Koranyň pitneçileriniň hem-de 1888-nji ýylyň pitneçileriniň ulanan şol bir bahanasy bilen Hudaýyň saýlan habarchysyna äsgermezçilik etmegi hem öz içine alýar.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Biz häzir ybadathana synagynda durus, bu ýerde asman penjireleri dispensasion gapy bilen birlikde açylýar. Dispensasion gapy ruhanylar üçin Laodikadan Filadelfiýanyň ruhanylaryna geçişi alamatlandyrýar. Ol Milleriň düýşündäki galp hem-de hakyky şaý-sepleriň aýrylyşygyny görkezýär. Penjirler nälet ýa-da bereketi aňladýar. Malahy üç, synagy gaýdyp gelmegiň esasynda goýýar. Milleriň düýşi hem ruhanylygyň, hem-de habaryň dikeldilmegini nygtaýar. Ylham on dokuz, Yslamyň surnaý habary baradaky öňünden aýdylyşyň amala aşan wagtynda galdyrylyp çykarylýan Rebbiň goşunyny görkezýär.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Surna habarynyň lakmus synagyndan öň gelýän synag ikinjidir we ol ybadathana synagydyr. Milleriň düýşi iki esse artmagy emele getirýär; bu bolsa hemişe ikinji synag bilen baglanyşyklydyr, çünki Milleriň düýşi gymmatbaha daşlary hem habarlaryň, hem-de habarçylaryň nyşany hökmünde ulanýar. Ybadathana synagy soňky ýagşyň setir üstüne setir usulýetiniň ulanylmagyny öz içine alýar. Bu, habarlary sazlaşdyrmak üçin ruhanylaryň pygamberlikleriň dürli setirlerinde ybadathanany görmegini talap edýär. Kir süpürgiç adamyň has uly sandygy bir ýüz kyrk dört müňüň ybadathanasydyr, Malahiniň ammary hem şol bir zatdyr. Ybadathananyň enjamlarynyň özeni äht sandygy bolup, ony örtýän keruplar yzygiderli oňa seredýärler; şeýlelik bilen ähli mukaddes barlyklaryň üns merkezini nygtaýar. Bu taryhdaky mukaddesler ybadathana garamaly we äht sandygyna nazar dikmeli.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Ýüz kyrk dört müňleriň ybadathanasy Lewiler 23-nji bapyň temasydyr we ol Mesihiň döwründe, uýam Waýtyň “Pentikost möwsümi” diýip atlandyrýan zady bilen ýerine ýeten taryhy bir ugry görkezýär. Direlişden Pentikosta çenli, ýa-da 2023-nji ýylyň 31-nji dekabryndan Ýekşenbe kanunyna çenli, Lewiler 23-nji bapyň pygamberlik ugry ýüz kyrk dört müňleriň ybadathanasyny aňladýar. Şol taryh üç ädimli bir ýolbelgiden başlap, onuň yzyndan bäş gün gelýär, hem-de ol üç ädimli bir ýolbelgi bilen tamamlanýar, onuň yzyndan hem bäş gün gelýär. Alfa we omega taryhlarynyň ortasynda ruhanylaryň möhürlenmeginiň otuz güni ýerleşýär. Şol umumy ugur ýedinji günüň Sabatyndan başlap, ýedinji ýylyň Sabaty bilen tamamlanýar. Şu derejede ýüz kyrk dört müňleriň ybadathanasy täze edilen ýere 8 jany alyp geçjek gämi bolup durýar, şeýle hem ol iki perişde tarapyndan kölegelenýän äht sandygy bolup durýar; edil iki Sabatyň Pentikost möwsümi bilen aňladylan ýüz kyrk dört müňleriň ruhanylygynyň ybadathanasyna kölege salşy ýaly.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
Lewiler kitabyň ýigrimi üçünji baby, Mesihiň direlmeginde başlanyp, ondan elli gün soň Pentikost gününe çenli dowam eden Pentikost döwrüniň ahyrky zühur bolşunda ýüz kyrk dört müňüň ruhanylygy hakyndadyr. Pentikost döwri, Lewiler kitabyň ýigrimi üçünji babynyň ilkinji ýigrimi iki aýaty bilen soňky ýigrimi iki aýaty gabat getirilende binýat edilýär. Uilýam Milleriň düýşi, Hudaýyň Sözüniň gymmatbaha daşlarynyň hem habaryň, hem-de habarçylaryň özidigini görkezýär.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
«Men tejribe gazanmak üçin gymmatly mümkinçiliklere eýe boldum. Men birinji, ikinji we üçünji perişdeleriň habarlarynda tejribe gazandym. Perişdeler asmanyň ortasynda uçup barýan, dünýä duýduryş habaryny yglan edýän hem-de bu ýeriň taryhynyň ahyrky günlerinde ýaşaýan halk bilen gönüden-göni baglanyşygy bolan görnüşde beýan edilýär. Hiç kim bu perişdeleriň sesini eşitmeýär, çünki olar asmanyň bütin älemi bilen sazlaşykly zähmet çekýän Hudaý halkyny aňlatmak üçin nyşandyr. Hudaýyň Ruhy bilen nurlandyrylan we hakykat arkaly mukaddeslenen erkeklerdir zenanlar, şol üç habary öz tertibinde yglan edýärler». Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Perişdeler, perişde tarapyndan görkezilýän habary yglan edýän Hudaýyň halkynyň nyşanlarydyr.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Wagt gysga. Birinji, ikinji we üçünji perişdäniň habarlary dünýä berilmeli habarlardyr. Biz üç perişdäniň sesini göni manyda eşitmeýäris, emma Ylham kitabyndaky bu perişdeler ýer ýüzünde boljak we bu habarlary berjek bir halky aňladýar.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Ýahýa ‘asmanyň içinden uly ygtyýarlyga eýe bolan başga bir perişdäniň inendigini gördi; bütin ýer onuň şöhraty bilen ýagtyldy.’ Ylham 18:1. Bu iş Hudaýyň halkynyň dünýä duýduryş habaryny yglan edýän sesidir.” The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Perişdeler perişdeler tarapyndan şekillendirilen habarlary berýän halky aňladýar. William Miller pygamberlik taýdan köp sanly ulanylyşda şekillendirilýär. Şol ulanylyşlaryň biri-de, Milleriň wagyz etmäge gönükdirilen ilkinji we soňky wagt pygamberlikleri arkaly şekillendirilýändigidir. 1798-nji ýylda tamamlanan ýedi wagt, ýagny 2,520 ýyl, Milleriň alfa açyşy boldy; 1844-nji ýylyň 22-nji oktýabrynda 2,300 agşam-säheriň ahyrynda mukaddes ýeriň arassalanmagy bolsa, Milleriň omega açyşy boldy. Millerit taryhy 1798-den 1844-e çenli şekillendirilýär, we ol birinji hem-de ikinji perişdäniň taryhy bolandygyna garamazdan, şol taryhyň habarçysynyň ady bilen atlandyrylýar. Millerit taryhy, Milleriň birinji we ikinji perişdäniň habaryny yglan edýän “ses” bolandygyny kesgitleýär; birinji perişde hem 1844-nji ýylyň 22-nji oktýabrynda hökümüň başlanandygyny jar etdi, hem-de birinji perişde 1798-nji ýylda, ýagny Ysraýyl patyşalygynyň “ýedi wagt” dagadylyşynyň tamamlanýan pursatynda, ahyrzaman wagtynda geldi. Miller hem 2,520 ýyllyk pygamberligiň, hem-de 2,300 ýyllyk pygamberligiň nyşanydyr.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
1798-nji ýylyň ilkinji ýol belgisi 2,300 ýyl tamamlananda, 1844-nji ýylyň 22-nji oktýabrynda höküm işiniň başlanjakdygyny yglan etdi. Soňra Reb ýedinji günüň Sabat gününiň nury ýüze çykardy, hem-de işini tamamlamak Onuň niýetidi; şonuň üçin Ol 1856-njy ýylda ýedi wagt barada goşmaça nury açmaga synanyşdy, emma iman ýerine gozgalaň ýüze çykdy. Ýedi wagt Millerçi taryhynyň alfasy, 2,300 bolsa omegasydyr.
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Ýedi wagt ýedinji ýylyň Sabady bilen, 2,300 bolsa ýedinji günüň Sabady bilen şekillendirilýär. Milleritleriň taryhy 1798 we 1844 ýyllar bilen şekillendirilýär; 1798 ýedi wagty, 1844 bolsa 2,300 ýyly aňladýar. Bu iki Sabat, Levitileriň ýigrimi üçünji babynda şekillendirilen taryhyň iki ujuny emele getirýär. Bu iki Sabat iki habary aňladýar, emma olar bir habary emele getirýär. Bu iki habar Milleritleri aňladýar, çünki habarlary yglan edýän adamlar habary alamatlandyrýan perişdeleri aňladýar. 1798-nji ýylda birinji perişde geldi, 1844-nji ýylda bolsa üçünji perişde geldi.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Lewiler kitabynyň ýigrimi üçünji babynda ýedi baýram we ýedi mukaddes ýygnak bar, emma her bir baýram mukaddes ýygnak däldir we munuň tersine hem şeýle. Baýramlaryň ählisi ilkinji we soňky mukaddes ýygnagyň arasynda ýerleşýär; olaryň ilkinjisi başdaky ýedinji günüň Sabatydyr, soňkusy bolsa ahyrdaky ýedinji ýylyň Sabatydyr. Baýramlaryň taryhy William Milleri we Milleritleri aňladýan şol iki Sabat bilen çäklenýär.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Lewiler kitabyň ýigrimi üçünji babyndaky ilkinji ýigrimi iki aýat bilen soňky ýigrimi iki aýat birleşdirilende, Pentikost möwsümi kesgitlenýär. Setirleriň bir ýere getirilmegi bilen bina edilýän gurluş bütinleý ylahydyr. Gurluşyň Pentikost möwsümi üç perişdäniň üç ädimini aýdyň suratlandyrýar. Ol “Hakykatyň” goluny göterýär. Ol Alfa bilen Omeganyň goluny göterýär. Ol Palmoniniň goluny göterýär. Ol bir okuwçyny Iň Mukaddes Ýeriň hut ýüregine eltýär. Ol ýüz kyrk dört müňüň ybadathanasyny kesgitleýär. Ol tä täze edilen ýere çenli uzalýar.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Lewiler kitaby ýigrimi üçünji bapdaky bu hakykat indi lakmus synagyndan we üçünji synagdan öň gelýän ybadathana synagy bilen baglanyşykda möhürinden açylýar. Üçünji perişde 1844-nji ýylda geldi, soňra 9/11-de, ondan soň bolsa 2023-nji ýylda ýene-de geldi. Üçünji perişde 1844-nji ýylda gelende, wepalylar iman arkaly Mesihiň yzyna düşüp, Iň Mukaddes Ýere girmeli idiler. Lewiler kitaby ýigrimi üçünji bap Iň Mukaddes Ýere barýan ýoldur we ybadathana synagynyň bir bölegini aňladýar. Ýahýa ybadathanany, şeýle hem onuň içinde ybadat edýänleri ölçemek tabşyryldy.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Milleriň sandygy ybadathana bolup, ondaky gymmat bahaly daşlar hem şol ýerdeki ybadat edijilerdir. Malakiniň hazynasy ybadathana bolup, ondaky onluklar hem şol ýerdeki ybadat edijilerdir. Lewiler kitaby ýigrimi üçiň “satra-satr” ulanylyşynda görkezilişi ýaly, Pentikost möwsümi ýüz kyrk dört müňüň ybadathanasyny aňladýar. Has gönüden-göni aýdylanda bolsa, ol äht sandygyny — gapagyndaky keruplaryň On tabşyryga, gögeren Harunyň hasasyna we mannadan doly altyn küýzä seredip durşuny — şekillendirýär.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Örtüji keruplar perişdeler bolup, perişdeler habary we habarçyny aňladýar. Lewiler kitaby ýigrimi üçünji bapdaky alfa habary bolan habar ýedinji günüň Sabatydyr, omega habary bolsa ýedinji ýylyň Sabatydyr. Bularyň ikisi hem habardyr, şeýle hem olar William Milleriň we Milleritleriň alfa we omega habarlarydyr: 1798-nji ýylda “ýedi wagtyň” ýerine ýetirilmegi ýedinji ýylyň Sabatynyň nyşanydyr, 1844-nji ýylda bolsa Hudaý Öz halkyny Iň Mukaddes Ýere alyp bardy, ol ýerde olar ýedinji günüň Sabatyny ýüze çykardylar. Şol iki Sabat Lewiler kitaby ýigrimi üçüň içindäki ilkinji we soňky mukaddes ýygnaklardyr, Pentikost möwsümi bolsa olaryň ikisiniň arasynda ýerleşdirilendir, edil sandygyň iki örtüji kerubyň arasynda ýerleşdirilişi ýaly.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Ybadathana ölçeg edilmeli bolup, bu ölçeg milletlere berlen howlunyň hasaba alynmazlygyny hem öz içine alýar. Ýekşenbe kanuny wagtynda Hudaýyň öýüniň üstündäki höküm tamamlanýar, milletleriň hökümi bolsa başlanýar. Milletleriň wagtlary 1798-nji ýylda, 1,260 ýylyň ahyrynda, we üç ýarym günüň ahyrynda (1,260-nyň nyşany) tamamlandy; şol wagtda Ýahýa howluny hasaba almazlygy gerekdi.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Maňa hasa ýaly gamyş berildi; perişde durup şeýle diýdi: Tur, Hudaýyň ybadathanasyny, gurbanlyk ojagyny we onuň içinde sežde edýänleri ölçe. Emma ybadathananyň daşyndaky howlyny taşla, ony ölçme; çünki ol butparazlara berildi; olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Ylham 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Howluň daşky bölegi goýulman geçilmelidi, çünki ol beýleki milletlere berlendi; olar ony üç ýarym gün, ýagny kyrk iki aýlap aýak astyna saldylar.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Olar gylyjyň gylyç agzyndan ýykylarlar we ähli milletleriň arasyna ýesir alnyp gidilerler; Iýerusalim bolsa, milletleriň döwürleri dolýança, butparazlar tarapyndan depelenip durar. Luka 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Milletleriň wagtlary 1798-nji ýylda, Daniýel kitaby möhürinden açylanda, tamamlandy.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Iýerusalimdäki ybadathanada pes diwar daşky howlyny mukaddes binanyň galan ähli bölümlerinden aýyrýardy. Şol diwaryň üstünde dürli dillerde ýazgylar bolup, bu serhetden diňe ýewreýleriň geçmegine rugsat edilýändigi görkezilýärdi. Eger bir başga milletli adam içerki howla girmäge het edip bilse, ol ybadathanany haramladygy bolardy we munuň jezasyny öz jany bilen tölärdi. Emma ybadathananyň we ondaky hyzmatyň binýadyny goýan Isa, ynsanperwer duýgudaşlygyň bagy bilen başga milletlileri Öz ýanyna çekdi, Onuň ylahy merhemeti bolsa olara ýewreýleriň ret eden halaslygyny getirdi.” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
2023-nji ýylyň 31-nji dekabry 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden başlap üç ýarym pygamberlik gününiň tamamlanmagydy. Şol üç ýarym ýyl soňra bir pygamberlik habarynyň möhüriniň açyljakdygyny, milletleriň wagtlarynyň tamam bolandygyny hem-de ybadathana bilen onuň içindäki seždä edýänleriň ölçelmeginiň togtadylýandygyny görkezýär. Ýekşenbe kanuny wagtynda, Pentikostal möwsüminde Pentikost güni bolan mahalynda, höküm milletlere geçirilýär. Ýüz kyrk dört müňüň ybadathanasyny ölçemekde milletleriň wagtlaryny goýup taşlanymyzda, 2023-nji ýylyň 31-nji dekabryndan Ýekşenbe kanunyna çenli aralygyň ybadathana bolandygyny görýäris.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Ybadathananyň şaýatlygy şundan ybaratdyr: ol iki tapgyrda gurulýar; ilki düýbi goýulýar, soň bolsa ret edilen düýp daşy ajaýyp görnüşde burçuň baş daşy bolanda, ybadathana tamamlandy diýip ykrar edilýär. Düýp gadymy Ysraýyl birinji permanyň taryhynda Wawilondan çykanda goýuldy, ybadathana bolsa ikinji permanyň taryhynda, emma üçünji perman çykmazdan öň tamamlandy. Düýp synagy 2024-nji ýylda boldy we biz indi ybadathana synagyndadyrys. Ol ybadathana synagy üçünji we lakmus synagynda tamamlanýar, ybadathana synagy bolsa Hudaýyň halkynyň ybadathanany ölçemegini talap edýär.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
Lewiler kitaby 23-nji bapdaky ybadathana 2023-nji ýylyň 31-nji dekabryndan Ýekşenbe kanunyna çenli dikeldilýär, we şol pygamberlik taryhynyň içinde pygamberlik açylyp görkezilende hemişe ýüze çykýan üç synag şekillendirilýär. Şol üçünjisiniň iň soňkysy Exeter lager ýygnagynda şekillendirilen litmus synagydyr. Şol ýygnakda siz ýa-da garry Snow öz hakyky Gijäniň ýarysyndaky Çagyryş baradaky habaryny iki gezek beýan eden çadyryndaky ýygnaklara gatnaşdyňyz, ýa-da Watertown çadyryndaky duýguly we deňagramly bolmadyk ýygnaklara gatnaşdyňyz. Ýygnaklar tamamlananda hakyky Gijäniň ýarysyndaky Çagyryş habary joşgunly deňiz tolkuny kimin ýaýrap gitdi. Exeter litmus synagydy, we litmus synagy möhürlenmäni aňladýar.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Ekseter düşelge ýygnagy Mesihiň Ýerusalime dabaraly girişiniň nyşany bolupdy, we Isa münen eşege Lazar ýol görkezdi. Lazaryň ölümi 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikdi, emma ol şol bir wagtyň özünde Mesihiň iň beýik gudraty we Onuň ylahylygynyň “möhri” hem bolupdy.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Eger Mesih hassahanada bolan bolsa, Lazar ölmezdi; çünki Şeýtanyň onuň üstünden hiç bir güýji bolmazdy. Durmuş Berijiniň huzurynda ölüm öz okuny Lazara garşy atyp bilmezdi. Şonuň üçin Mesih uzakda galdy. Ol duşmana öz güýjüni ulanmaga ýol berdi, tä soňra ony ýeňlen duşman hökmünde yzyna serpiksin. Ol Lazaryň ölümiň hökümdarlygynyň astyna geçmegine rugsat berdi; ejir çekýän uýalar bolsa doganlarynyň mazara goýlanyny gördüler. Mesih olaryň doganlarynyň öli ýüzüne seredenlerinde, olaryň Halasgärlerine bolan imanlarynyň agyr synaga sezewar boljakdygyny bilýärdi. Emma Ol olaryň häzir başdan geçirýän göreşi sebäpli imanlarynyň has-da beýik güýç bilen şöhle saçjakdygyny hem bilýärdi. Ol olaryň çeken gaýgysynyň her bir sanjysyna döz geldi. Ol gijä galany üçin olary asla az söýmedi; emma Ol olar üçin, Lazar üçin, Özi üçin hem-de Öz şägirtleri üçin bir ýeňşiň gazanylmalydygyny bilýärdi.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Siziň hatyranyňyz üçin,’ ‘iman etmegiňiz üçin.’ Hudaýyň ugrukdyryjy elini duýmak üçin oňa uzanýanlaryň hemmesi üçin iň uly ruhdan düşgünçilik pursady ylahy kömegiň iň golaý bolan wagtydyr. Olar öz ýolunyň iň garaňky bölegine minnetdarlyk bilen yzyna serederler. ‘Reb tagwaly adamlary nähili halas etmelidigini bilýär,’ 2 Peter 2:9. Ol olary her bir synagdan we her bir muşakgatdan has pugta iman we has baý tejribe bilen çykaryp getirer.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Mesih Lazaryň ýanyna gelmegini gijikdireninde, Ony kabul etmediklere merhemet maksady bardy. Ol saklandy, sebäbi Lazary ölümden direltmek arkaly özüniň hakykatdan-da ‘direliş we ýaşaýyş’ bolandygyny öz kesir, imansyz halkyna ýene bir gezek subut etmegi isledi. Ol Ysraýyl öýüniň garyp, sergezdan goýunlary bolan şol halk hakynda ähli umydyny üzmäge meýilli däldi. Olaryň toba etmezligi sebäpli Onuň ýüregi parçalanýardy. Öz merhemeti bilen Ol olara özüniň Dikeldiji, ýagtyga durmuşy we ölmez-ýitmezligi çykaryp bilýän ýeke-täk Şahsyýetdigine ýene bir subutnama bermegi niýet etdi. Bu, ruhanylaryň nädogry düşündirip bilmejek subutnamasy bolmalydy. Onuň Betaniýa gitmegini gijikdirmeginiň sebäbi şudy. Bu iň beýik gudrat — Lazaryň direldilmegi — Onuň işine hem-de hudaýlyk baradaky talabyna Hudaýyň möhür basmagy üçin bolmalydy.” The Desire of Ages, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Dabaraly giriş Mesihe müneri üçin bir eşegi çözmek bilen başlandy.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
Olar Iýerusalime golaýlap, Zeýtun dagynyň ýanyndaky Betfage gelenlerinde, Isa iki şägirdini iberip, olara şeýle diýdi: «Garyňyzdaky oba gidiň, dessine baglanan bir eşegi we onuň ýanynda bir taýçanagy taparsyňyz; olary çözüp, maňa getiriň. Eger biri size bir zat diýse, şeýle diýiň: “Rebbe olara mätäçdir”; ol hem derrew olary goýberer». Bularyň bary pygamber arkaly aýdylan sözüň berjaý bolmagy üçin boldy: «Sion gyzyna aýdyň: ine, seniň Patyşaň saňa gelýär, kiçigöwünli bolup, eşege, hatda eşegiň taýçanagyna münen halda gelýär». Şägirtler gidip, Isanyň özlerine buýruşy ýaly etdiler. Matta 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Ýarygije ýarysyndaky gykylyk habary ilkinji lapykeçlige gelip ýeten ikinji perişdäniň habaryna goşuldy. Mesihiň döwründe şol lapykeçlik Lazarusyň ölümi boldy, Milleritler üçin bolsa 1843-nji ýyl baradaky, 1844-nji ýylyň 19-njy aprelinde amala aşan, başa barmadyk öňden aýtma boldy. Şol iki lapykeçligiň ikisi-de 2020-nji ýylyň 18-nji iýulyny aňladýar.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Lewiler kitaby ýigrimi üçde beýan edilen Pentikost döwründe lakmus synagy Surnaýlar baýramynyň, Mesihiň göge galşynyň we Ýaraşyk Gününiň üç gatly ýol görkezijisi arkaly şekillendirilýär. Şol üç ädim binýat we ybadathana baradaky ilkinji iki synag bilen baglanyşykda lakmus synagyny aňladýar. Şol üç ädim Pentikostuň Ýekşenbe kanunyndan bäş gün öň gelýär we ýüz kyrk dört müňüň baýdak hökmünde ýokary göterilmegini aňladýar. Eger olar lakmus synagyndan geçseler, ýokary göterilerler; geçmeseler, Milleriň düýşündäki penjirelerden uçurlyp çykarylar.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Möhürlenmegiň üçünji ädimi Günäleriň Bagyşlanýan Günidir we ol günäniň pozulyp aýrylmagyny aňladýar. Ikinji ädim Malahiniň lewiler hakdaky hödürlemesiniň ýokary göterilmegidir, birinji ädim bolsa surnaýlaryň habarydyr. 1844-nji ýyldan bäri adamzat ýedinji surnaýyň çalynýan taryhynda ýaşap gelýär. Ýedinji surnaýyň daşky habary Yslamyň üçünji waý habarydyr, ýedinji surnaýyň içki habary bolsa Mesihiň Öz Ylahylygyny ýüz kyrk dört müňüň adamzady bilen birleşdirmek işidir.
We will continue in the next article.
Biz indiki makalada dowam ederis.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
Pygamberleriň ýazgylarynda suratlandyrylan wakalar, gadymydan gadymy bolsalar-da, bize täze ylhamlaryň täzeligi we kuwwaty bilen görünýär. Iman arkaly biz, Hudaýyň geçmiş döwürlerde Öz halky bilen alyp baran işleriniň bu ýazgylarynyň, şu günki tejribeler arkaly Hudaýyň bize öwretmek isleýän sapaklaryny seljermekligimiz üçin saklanyp galandygyny düşünýäris.
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
Mesihiň birinji gelişi döwründe ýaşan ýehudylaryň eden ýalňyşlyklaryna meňzeş ýalňyşlyklary goýbermekden gaça durmak üçin, biz hem Mesihiň ikinji gelişiň edil öň ýanyndaky döwürden pes bolmadyk derejede örän möhüm bir döwürde ýaşaýandygymyz sebäpli, aýratyn seresap bolmalydyrys.
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Tap yehudy ýolbaşçylary ýaly, olar ybadatyň resmi bir ulgamyny kem-kemden döredip, onda ikinji derejeli zatlaryň ähmiýetini örän ulaldyp görkezen bolsalar, käbir adamlar hem häzir bu nesle degişli möhüm hakykatlary gözden salmak we täze, geň, özüne çekiji zatlary gözlemek howpuna duçar bolýarlar.
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
Ýokary ýörelgeleri ezizläp saklamaga zerurat bar. Hyýaly pikirleri agtarýan we olary wagyz edýänler, başgalara öwretmäge synanyşmazdan öň, hakykatyň nämedigini öwredilmelidir. Adam tarapyndan oýlanyp tapylan nazariýalar we çaklamalar hakykat hökmünde gözlenilmeli däldir.
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Principlere polat ýaly wepaly bolanlar köp, olar kömek hem-de bereket alarlar; çünki olar eýwan bilen gurbanlyk ojagynyň arasynda aglap: ‘Ýa Reb, halkyňy aýa, mirasyňy masgaraçylyga tabşyrma’ diýýärler. Biz üçünji perişdäniň habarynyň düýp esas ýörelgeleriniň aýdyň we tapawutly görnüşde öňe çykmagyna ýol bermelidiris. Imanymyzyň beýik sütünleri olaryň üstüne goýlup bilinjek ähli agyrlygy göterer.
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
Bu ýalňyşlyk, hyýalbentlik we düýşsüýjülik döwründe bize Mesihiň taglymatynyň ilkinji ýörelgelerini öwrenmek gerekdir. Geliň, resul bilen bile şeýle diýmäge ukyply bolmaga çalşalyň: “Biz size Rebbimiz Isa Mesihiň gudratyny we gelşini mälim edenimizde ussatlyk bilen toslanyp çykarylan ertekilere eýermedik.” Reb bizi beýik we asylly ýörelgelere eýermäge çagyrýar.
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Hakykat, häzirki hakykat, Hudaýyň Sözüniň ony nähili görkezýän bolsa, şoldur. Reb Öz halkynyň özlerini ähli artykmaçlyklardan, mistisizme alyp barýan ähli zatlardan saklamagyny isleýär. Hyýaly, toslama taglymatlara berilmäge synalýanlar asmanyň hakykatynyň känlerinden şahtany çuň gazsynlar we kabul edene ebedi ýaşaýyş many berýän hazynany ele geçirsinler. Sözde iň gymmatly hakykatlar bardyr. Bulary yhlas bilen öwrenýänler taparlar; çünki asman perişdeleri gözlegi ugrukdyrarlar.
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
Pawlus häzirki wagtda ýer ýüzünde ýaşaýanlar barada şeýle diýdi: «Wagt geler, şonda olar sagdyn taglymata çydamazlar, eýsem öz höweslerine görä gulaklaryny gyjyndyrýan mugallymlary özlerine ýygnarlar; hakykatdan bolsa gulaklaryny sowup, ertekilere ýüz tutarlar».
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
Pawlusyň sagdyn taglymata çydap bilmejekler barada pygamberlik eden pursatynda beren tabşyrygy nähili ähmiýetli, nähili-de jany tolgunдырýan sözlerdir: «Şonuň üçin men saňa Hudaýyň we Özi görünende hem-de Öz Patyşalygynda dirileri we ölileri höküm etjek Reb Isa Mesihiň huzurynda berk buýurýaryn: sözi wagyz et; wagtynda-da, wagty däl wagtynda-da taýýar bol; ähli sabyrlylyk we taglymat bilen ýazgar, käýe, nesihat ber».
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Hudaý bilen gatnaşykda bolýanlar Dogrulyk Gününiň nurunda gezýärler. Olar Hudaýyň öňünde öz ýollaryny bozmaga ýol berip, Halasgärlerini bihaýalyk bilen masgaralamaýarlar. Asman nury olaryň üstüne ýagty saçýar. Bu ýeriň taryhynyň ahyryna golaýlaşdyklaryça, olaryň Mesih baradaky we Oňa degişli pygamberlikler baradaky bilimleri örän artýar. Olar Hudaýyň nazarynda çäksiz gymmatlydyr; çünki olar Onuň Ogly bilen birlikdedirler. Olar üçin Hudaýyň sözi deňi-taýy bolmadyk derejede gözel we mähirli görünýär. Olar onuň ähmiýetini görýärler. Hakykat olara açylýar. Bedene gelmek baradaky taglymat mylaýym bir şöhle bilen gurşalýar. Olar Mukaddes Ýazgynyň ähli syrları açýan we ähli kynçylyklary çözýän açar bolup durýandygyny görýärler. Nury kabul etmäge we nurda ýöremäge höwesi bolmadyklar takwalygyň syryna düşünip bilmezler, emma haçy göterip, Isanyň yzyna düşmekden çekinmedikler Hudaýyň nurunda nury görerler.” The Southern Watchman, April 4, 1905.