Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.
Kaýsariýa Filipiden Kaýsariýa Maritima çenli döwür üçünji sagatdan dokuzynjy saga çenli aralygy aňladýar; bu aralyk altynjy sagatda bölünýär. Kaýsariýadan Kaýsariýa çenli bolan bu bölünişik Özgeriş dagydy. Özgeriş dagy başga iki çyzygy hem Pentekost ýekşenbe kanunyndan bäş gün öň gelen üç ädimli ýolgörkezijä laýyk getirýär.
At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.
Dagda Ata Taýda ikinji gezek gürledi. Onuň ilkinji gezek gürländigi Mesihiň çokundyrylmagynda boldy, soňky gezek bolsa haçyň öň ýanyndady.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.
Indi janym perişandyr; men näme diýeýin? Eý Ata, meni bu sagatdan halas et; emma men hut şu maksat bilen şu sagada geldim. Eý Ata, Öz adyňy şöhratlandyr. Şonda gökden bir ses gelip: Men ony şöhratlandyrdym, ýene-de şöhratlandyraryn, diýdi. Şol sebäpli ýanynda durup, muny eşiden halk onuň gümmürdäni aýdýandygyny aýtdy; başgalar bolsa: Oňa bir perişde gepledi, diýdiler. John 12:27–29.
God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.
Hudaý bir ýüz kyrk dört müňi möhürläp, olaryň üstüne Öz adyny ýazanda, Öz adyny şöhratlandyrýar.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Ýeňiji edýäni Men Öz Hudaýymyň ybadathanasynda sütün ederin, ol indi mundan beýläk daşary çykmaz; Men onuň üstüne Öz Hudaýymyň adyny, hem-de Öz Hudaýymyň şäheriniň adyny, ýagny Öz Hudaýymyň ýanyndan gökden inýän täze Iýerusalimiň adyny ýazaryn; şeýle hem Men onuň üstüne Öz täze adymy ýazaryn. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:12, 13.
At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.
Özgermä Dagynda Butrus, Ýakup we Ýohanna diňe şol ýerde bolan şägirtlerdi; edil Ýaýrusyň gyzynyň direldilişinde bolşy ýaly, hem-de soňra Getsemani bagynda-da şeýledir. Getsemani, edil Ýuhanna on ikide Atanyň sözleýşi ýaly, haçdan öň derrew gelipdi. “Getsemani” diýmek “ýag sykylýan ýer” diýmekdir; bu bolsa bakyrlaryň ýag synagyny görkezýär. Getsemani — jany “ölüm bilen ýüzbe-ýüz” getirýän “çökgünlik pursady”dyr, akylly bakyrlarsa bu synagdan geçýärler; çünki ikinji ybadathana synagynda olar ýaşaýyş bilen ýüzbe-ýüz boldular, sebäbi Isa otuz günüň dowamynda “ýüzbe-ýüz” öwretdi.
The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.
Atanyň ilkinji gezek sözlän wagty Mesihiň çokundyrylmasynda boldy, diňe Petrusy, Ýakuby we Ýahýany aýratynlykda ilkinji gezek alyp giden wagty bolsa Ýairiň on iki ýaşly gyzynyň direldilen wagtydy. On iki ýaşly päk gyzyň direldilmegi, direlişiň güýjüni alamatlandyrýan Mesihiň çokundyrylmasy bilen gabat gelýär. Ýairiň gyzynyň direldilmegi Mesihiň çokundyrylmasy we Kaesariýa Filippi bilen gabat gelýär. Getsemani we haça çykarylmazyndan öň Ata sözläninde Mesihiň ynjalyksyzlyga düşmegi Kaesariýa Maritima bilen gabat gelýär.
Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.
Setir üstüne setir, Petrus Kaýsareýa Filipide Şimon Barýonanyň ady Petrus diýlip üýtgedilende möhürlenýän ýüz kyrk dört müňi aňladýar. Paniumda, ýagny Kaýsareýa Filipide möhürlenenden soň, Petrus dagyň altynjy sagadyna gidýär; ol ýerde ol Kaýsareýa Maritimada Korneliusyň çagyryşyna jogap bermäge dowam edişi ýaly, baýdak hökmünde ýokary galdyrylýar. Kaýsareýa Filipide Petrus Exseter lager ýygnagyndan Hudaýyň möhüri we yglan etmeli Ýarygijeki Gykylygyň habary bilen çykýar. Surnaýlar baýramy arkaly şekillendirilen Yslamyň habary Petrusy deňiz ýakasyndaky Kaýsareýa alyp gidýär. Yslamyň habary Petrusy dünýäniň nazaryna ýokary galdyrýar, çünki Petrus surnaýlar baýramyndan öň Yslamyň pygamberlik taýdan gelşini öňünden aýdypdy.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Ine, Men size Rebbiň beýik hem gorkunç güni gelmezinden ozal pygamber Ylýasy size ibererin; ol atalaryň ýüreklerini çagalaryna, çagalaryň ýüreklerini hem atalaryna öwrer, ýogsam Men gelip, ýeri nälet bilen uraryn. Malaky 4:5, 6.
Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.
Setir-setir boýunça Ýelýanyň habary atalaryň ýüreklerini öz çagalary bilen sazlaşdyrmaga esaslanýan habardyr. Ýelýa Ata Millerdi, ol öz çagalaryny şekillendirýär. Ýüz kyrk dört müň William Milleriň çagalarydyr, we Milleriň ýüregini öz çagalaryna öwürmek Millerit taryhyny Ýelýanyň taryhy bilen, şeýle hem Ýahýa Çokundyryjyny ýüz kyrk dört müň bilen baglanyşykly habarçy bilen sazlaşdyrmakdyr. Bu dört çyzygyň sazlaşygynyň bir bölegi şudur: Ýelýanyň, Ýahýanyň we Milleriň synag taryhlarynyň hersinde häzirki hakykatyň ýeke-täk habary habarçynyň üsti bilen gelen habardy.
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 17:1.
Gileadyň ýaşaýjylaryndan bolan tişbeli Ylýas Ahaba şeýle diýdi: „Öz huzurynda durýan Ysraýylyň Hudaýy Reb diri bolşy ýaly, meniň sözüme görä bolmasa, bu ýyllarda ne çyg, ne-de ýagyş ýagmaz.“ 1 Patyşalar 17:1.
Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.
Waýt uýa Ýahýanyň, Isanyň Ylýas diýip kesgitlän habaryny kabul etmedikleriň Isanyň taglymatlaryndan peýda görmejekdiklerini, şeýle hem birinji perişdäniň habary hökmünde görkezilen Milleriň habaryny ret edenleriň ikinji perişdäniň habaryndan peýda görüp bilmejekdiklerini anyk aýdýar. Ylýasyň ýagşyň diňe onuň buýrugy bilen ýagjakdygy baradaky yglany bilen birlikde, Ylýasyň habary bilen Bagalyň habarynyň arasynda saýlaw etmegi öz içine alýan ahyrky synag hem bardy. “Näçe wagta çenli” diýen pygamberlik nyşany Ylýasyň Karmel dagyny ýekşenbe kanuny bilen utgaşdyrýar.
So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.
Şeýlelik bilen, Ahap Ysraýyl ogullarynyň hemmesine habar iberdi we pygamberleri Karmel dagyna ýygnady. Eliýas ähli halka ýüzlenip, şeýle diýdi: «Haçana çenli iki pikiriň arasynda ikirjiňlenip ýörsüňiz? Eger Reb Hudaý bolsa, Oňa eýeriň; emma eger Bagal bolsa, onda oňa eýeriň». Halk bolsa oňa bir söz hem jogap bermedi. Şonda Eliýas halka şeýle diýdi: «Rebbiň pygamberi hökmünde men, diňe men galdym; emma Bagalyň pygamberleri dört ýüz elli adamdyr. Şeýle bolsa, bize iki öküzi bersinler; goý, özleri üçin bir öküzi saýlap alsynlar-da, ony böleklere bölüp, odunyň üstünde goýsunlar, ýöne aşagyna ot goýmasynlar; men bolsa beýleki öküzi taýýarlap, odunyň üstünde goýaryn, aşagyna hem ot goýman. Soňra siz öz hudaýlaryňyzyň adyny çagyryň, men bolsa Rebbiň adyny çagyraryn; oda jogap berýän Hudaý — şol Hudaýdyr». Bütin halk jogap berip: «Bu gowy aýdyldy» diýdi. 1 Patyşalar 18:20–24.
The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.
Karmeldäki synag iki habaryň arasynda saýlaw etmekdi. Bu hakyky we galp pygamberligiň, hem-de habarçy Ylýas bilen Jezebeliň saçagynda oturan pygamberleriň arasyndaky synagdy. Bu habarçy we habar hakyndady. 1844-nji ýylda Reb Milleri hakyky pygamber, Milleriň habaryny bolsa şeh we ýagyş hökmünde aýan eden synagy amala aşyranda, Karmel gaýtalandy. Hakyky pygamber bilen hakyky habaryň, galp pygamber we galp habar bilen garşylykdaky tapawudy Exeter çadyr ýygnagynda Exeter çadyry we Watertown toparynyň çadyry arkaly görkezildi. Hakyky bilen galby garşylykda görkezýän iki mukaddes çadyr. Karmelde edilen tapawut we 1844-nji ýylyň taryhy, Petrus möhürlenip, baýdak hökmünde daga göterilende, Kaýsariýa Filipidäki wakada tanalýar. Ol öz habarynyň ahyrky ýagyşyň ýeke-täk hakyky habarydygyny yglan edendigi üçin göterildi. Onuň öňünden aýdyşy amala aşanda, ol göterildi.
The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.
Surna baýramy Pentikost möwsümindäki üçünji we synag daşydyr; şol synag daşyndan öň Petrus Yslamyň Gece ýaryndaky Nidanın yglan edilişiniň başlangyjyny alamatlandyrmak üçin boşadylyp goýberilmelidigini kesgitleýär. Pygamberligiň ýerine ýetmegi, gapdaldan geçilip gidilýän öňki äht halkyny aňladýan protestantlardan Milleritleri tapawutlandyran zat boldy. Hakyky bilen ýalanyň arasyndaky tapawut aýan edilenden soň, Ýelýa ýalan pygamberleri hut özi öldürdi. Bu tapawut surna baýramynda, Yslam hakdaky öňünden aýdylanlygyň ýerine ýetirilýän wagtynda edilýär.
The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.
Milleritler taryhynyň Ýarygije Nidas y düzedilen we soňra ýerine ýetirilen bir pygamberlik çaklamasydy. Ol 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetirildi, emma Milleriň Ýarygije Nidasy baradaky ilkinji düşünjesi 1843-nji ýyl bolupdy. Samuel Snow habaryň düzedilmegini alamatlandyrýar, we onuň habary “hakyky” Ýarygije Nidasy habary diýlip tanalyp başlandy.
1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.
1844-nji ýyl Milleriň habary bilen protestantlaryň habarynyň arasyndaky tapawudyň bir şekillendirilmesi boldy. Synag işiniň dowamynda protestantlar Miller tarapyndan öldürildi, şondan soň olar dinden çykan protestantçylyga, Rimiň gyzlaryna, Izebeliň ruhanylaryna öwrüldiler. Bu tapawut pygamberlik habarynyň kabul edilmegi ýa-da ret edilmegi arkaly aýan edildi. Ýahýa we Miller bilen baglylykda, pygamberlik habary ýoldan çekilip geçilýän öňki äht halkynyň ýalan habaryny paş etdi. Ylýasyň habary onuň sözünden başga ýagşyň ýagmajagyny yglan etdi, we üç ýarym ýyldan soň şol beýannamanyň synagy aýan edilmelidi.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.
Ahap Ylýasany gören wagty şeýle boldy: Ahap oňa: «Ysraýyly biynjalyk edýän senmi?» diýdi. Ol hem şeýle jogap berdi: «Ysraýyly biynjalyk eden men däl; eýsem sen we kakaňyň öýi biynjalyk etdiňiz, çünki siz Rebbiň buýruklaryny terk etdiňiz we sen Baallaryň yzyndan gitdiň. Indi bolsa adam iberip, ähli Ysraýyly Karmel dagyna meniň ýanyma ýygnat, şeýle hem Ýezebeliň saçagyndan iýýän Baalyň dört ýüz elli pygamberini we agaçlyklaryň dört ýüz pygamberini-de.» 1 Patyşalar 18:17–19.
The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.
Ýalan bilen hakykylygyň arasyndaky tapawut, islegçi bolsun ýa-da habar bolsun, hem habara, hem-de habarchä garşy bildirilýän aýyplamalary öz içine alan synag işiniň dowamynda ýüze çykaryldy. Ylýas Ysraýyly biynjalyk etmekde aýyplanan adamdy, çünki onuň habary ýagyşy saklapdy. Eger Ysraýylda ýagyş dowam eden bolsady, Ylýas barada hiç hili mesele gozgalmazdy. Mesele Ylýasyň öňünden aýdan sözüne we onuň üç ýarym ýylyň dowamynda ýerine ýetmegine esaslanýardy.
When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.
Petrus Sezariýa Filipiniň litmus synagynda bolanda, ýagny surnaýlar baýramynda, şeýle hem eşegiň çözülýän ýerinde, Ýarygije Nalasynyň habarynyň başlangyjy bellige alynýar. Petrus, Ylýas ýaly, ýaňy öz öňünden aýtmasynyň tassyklanmagyna şaýat boldy, hem-de hakykat bilen galplygyň arasyndaky tapawut hemmeleriň görmegi üçin aýan edildi. Öňünden aýtmagyň tassyklanmagy litmus synagy bolan surnaýlar baýramy bilen şekillendirilýär. Ol öňünden aýtma hem 1840-njy, hem-de 1844-nji ýyllar arkaly tymsallaşdyryldy; şol ýerde bir öňünden aýtma düzedilip, soňra ýerine ýetirilýär. Joşaýa Litçiň düzedilen öňünden aýtmasy 1840-njy ýylyň 11-nji awgustynda birinji perişdä güýç berdi, hem-de Milleriň 1843-nji ýyl baradaky öňünden aýtmasy Snow tarapyndan düzedildi.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840-njy ýylda pygamberligiň ýene bir ajaýyp ýerine ýetmegi giňden gyzyklanma döretdi. Iki ýyl ozal, ikinji geliş hakynda wagyz edýän öňdebaryjy ruhanylaryň biri bolan Josiah Litch, Osman imperiýasynyň ýykylmagyny öňünden aýdyp, Ylham 9-yň düşündirişini çap edipdi. Onuň hasaplamalaryna görä, bu güýç... 1840-njy ýylyň 11-nji awgustynda ýykylmalydy, şol wagt Konstantinopoldaky Osman güýjüniň syndyrylmagyna garaşyp bolar. Men bolsa munuň hut şeýle boljakdygynyň subut ediljekdigine ynanýaryn.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Bellenen hut şol pursatda Türkiýe öz ilçileriniň üsti bilen Ýewropanyň ýaran döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiliginiň astyna goýdy. Bu waka öňden aýdylan pygamberlik habaryny takyk ýerine ýetirdi. Bu mälim bolanda, köp sanly adam Milleriň we onuň ýoldaşlarynyň kabul eden pygamberlik düşündiriş ýörelgeleriniň dogrudygyna ynandy, we Mesihiň gelşi baradaky herekete ajaýyp bir itergi berildi. Bilimli we abraýly adamlar Miller bilen birleşip, hem onuň garaýyşlaryny wagyz etmekde, hem-de çap edip ýaýratmakda oňa goşuldylar, we 1840-njy ýyldan 1844-nji ýyla çenli bu iş çalt depgin bilen giňeldi.” The Great Controversy, 334, 335.
The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.
Litçiň öňünden aýdan zady Yslam barada bolupdy, Snoýuň öňünden aýdan zady bolsa ýapyk gapy barada bolupdy. Litçiň öňünden aýdan zady berjaý bolanda, habary esaslandyran usulyýet kabul edildi, hem-de habary kabul edenler habarchysy bilen “birleşdiler”. Öňünden aýdylyşyň berjaý bolmagynda hem habar, hem-de habarçy ykrar edildi. Litçiň öňünden aýdan zady Yslam barada bolupdy, Snoýuň öňünden aýdan zady bolsa ýapyk gapy barada bolupdy.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Men Hudaýyň halkyny şatlykly garaşyk içinde, öz Rebbine garaşyp duran halda gördüm. Emma Hudaý olary synagdan geçirmegi niýet etdi. Onuň eli pygamberlik döwürleriniň hasaplanyşyndaky bir ýalňyşy örtdi. Öz Rebbine garaşýanlar bu ýalňyşy ýüze çykarmadylar, wagta garşy duran iň bilimli adamlar hem ony görüp bilmediler. Hudaý Öz halkynyň lapykeçlige duş gelmegini niýet etdi. Wagt geçdi, Halasgäriňe şatlykly garaşyk bilen garaşanlar gynançly we ruhdan düşen boldular, emma Isanyň görünmegini söýmedik, habary bolsa gorky bilen kabul edenler, Onuň garaşylan wagtda gelmändigine şat boldular. Olaryň iman ykrary ýürege täsir etmändi we durmuşy päkländirmändi. Wagtyň geçmegi şeýle ýürekleri ýüze çykarmak üçin örän ýerlikli boldy. Olar öz Halasgäriniň görünmegini hakykatdanam söýen gaýgyly, lapykeç bolanlary ilkinji bolup terk etdiler hem-de olary ýaňsa aldylar. Men Hudaýyň Öz halkyny synap, synag sagadynda çekinip yza dolanjaklary ýüze çykarmak üçin olara içgin bir synag bermegindäki paýhasyny gördüm.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Isa we ähli gök goşunlary, janynyň söýenini görmäge süýji garaşma bilen hyjuwlanýanlara duýgudaşlyk we söýgi bilen garadylar. Synag sagatlarynda olary goldamak üçin perişdeler olaryň daşynda pelesaň urýardylar. Gökden gelen habary kabul etmegi äsgermezlik edenler garaňkylykda galdyryldylar, çünki Hudaýyň gahary olaryň garşysyna tutaşdy; sebäbi Olaryň gökden iberen nuruny kabul etmek islemediler. Rebleriniň näme üçin gelmändigine düşünip bilmedik şol wepaly, lapykeç bolanlar garaňkylykda galdyrylmandylar. Olar ýene-de pygamberlik döwürlerini barlamak üçin Mukaddes Kitaplaryna ugrukdyryldylar. Rebbiň eli sanlardan aýryldy, we ýalňyşlyk düşündirildi. Olar pygamberlik döwürleriniň 1844-nji ýyla çenli ýetýändigini gördüler, hem-de pygamberlik döwürleriniň 1843-nji ýylda tamamlanýandygyny görkezmek üçin öňe süren şol bir delilleriniň, olaryň 1844-nji ýylda gutarýandygyny subut edýändigini düşündiler. Hudaýyň Sözünden çykan nur olaryň ýagdaýynyň üstüne saçyldy, we olar bir gijikme wagtyny açdylar: “Ol [görünüş] gijä galsada, oňa garaş.” Mesihiň derrew gelmegine bolan söýgülerinde olar hakyky garaşýanlary aýan etmek üçin bellenen şol görnüşiň gijikmesini gözden salypdylar. Ýene-de olaryň bir wagt nokady bardy. Şeýle-de bolsa, men olaryň köpüsiniň 1843-nji ýylda imanlaryny häsiýetlendiren şol yhlas we kuwwat derejesine eýe bolmak üçin agyr lapykeçliginiň üstünden galyp bilmeýändigini gördüm.
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
„Şeýtan we onuň perişdeleri olaryň üstünden ýeňiş gazandylar, habary kabul etmedikler bolsa, ony özleriniň atlandyryşlary ýaly, azgynçylyk hökmünde kabul etmändikleri üçin, öňdengörüjilikli hökümine we paýhasyna özlerini gutladylar. Olar munuň bilen özlerine garşy Hudaýyň maslahatyny ret edýändiklerini hem-de gökden iberilen habary ýaşap amala aşyrýan Hudaý halkyny çykalgasyzlyga salmak üçin Şeýtan we onuň perişdeleri bilen bilelikde iş alyp barýandyklaryny duýmadylar.
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
Bu habardaky imanlylar ýygnaklarda ezildi. Bir wagtyň dowamynda bu habary kabul etmedikler ýürekleriniň duýgularyny amalda görkezmekden gorky sebäpli saklanypdylar; emma wagtyň geçmegi olaryň hakyky duýgularyny ýüze çykardy. Olar garaşýanlaryň pygamberlik döwürleriniň 1844-nji ýyla çenli uzalýandygyny aýdyp bermäge özlerini borçly hasap eden şaýatlygyny dymdyrmak islediler. Imanlylar öz ýalňyşlygyny aç-açan düşündirdiler we näme sebäpden Rebbine 1844-nji ýylda garaşandyklarynyň esaslaryny beýan etdiler. Olaryň garşydaşlary öňe sürlen güýçli esaslara garşy hiç hili delil getirip bilmediler. Şeýle-de bolsa, ýygnaklaryň gahary alawlandy; olar subutnamalary diňlemezlige we beýlekiler eşidip bilmesin diýip, bu şaýatlygy ýygnaklardan daşarda goýmaga aýgyt etdiler. Hudaýyň özlerine beren ýagtysyny başgalardan gizläp bilmejek bolanlar ýygnaklardan çykaryldy; emma Isa olar bilen bile boldy, we olar Onuň ýüz-görküniň ýagtysynda şat boldular. Olar ikinji perişdäniň habaryny kabul etmäge taýýarlandylar.” Early Writings, 235–237.
Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.
Petr ýüz kyrk dört müňi aňladýar; olar Litch ýaly Yslam we bir patyşalygyň soňy barada düzedilen pygamberligi öňe sürýärler; Snow ýaly hem Petr ýapylan gapy barada düzedilen pygamberligi öňe sürýär. Yslamyň ikinji hasraty baradaky Litchiň habary daşarky bir pygamberlikdi, Snowyň ýapylan gapysy bolsa içerki bir pygamberlikdi. Snow üçin bu iş Reb sanlardan elini çekende başlady, we şonda öň 1843-nji ýyly subut edýär diýip hasaplanylan şol bir delilleriň aslynda 1844-nji ýylyň 22-nji oktýabryny subut edýändigi göründi. Litch üçin bolsa bu, ýerine ýetirilende Ylham onunjy bapdaky perişdäni ýeriň we deňziň üstünde durmak üçin aşak düşüren bir hasaplamady.
The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?
Litchiň öz öňki çaklamasynyň düzedilmegini onuň ýerine ýetmeginden on gün öň gaýtadan hasaplap çykaryşy, öňki bir çaklamany düzetmek işiniň synagdygyny görkezýär. 1840-njy ýylda başlanşyň we 1844-nji ýylda tamamlanşyň, gaýtadan hasaplanyp hakyky Ýarygije Gykylygyna öwrülýän bir çaklamanyň pygamberlik nyşanydygy hakykatdanam şeýlemi? Ýarygije Gykylygynyň yglan edilmegi bilen jemlenen Millerit taryhynyň alfasy we omegasynyň, bir ýüz kyrk dört müňüň hakyky Ýarygije Gykylygynyň pygamberlik aýratynlyklaryny hakykatdanam nusgalaýarmy?
In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.
Düzeldilen öňünden aýdylýan habaryň yglan edilen iki döwründe-de Millerit habaryna garşy jedel ýüze çykdy, çünki ol habar halky biynjalyk edýärdi. Petrus Kesariýa Filipide duranda, Kesariýa Filipiden öň başlanan habaryň üstünde jedel bar, çünki ol habaryň diňe Petrusuň sözi bilen ýagyşyň ýagjakdygyny tassyklaýan ýerine ýetme hut şoldur. Kesariýa Filipi surnaýlar baýramydyr; bu ýagdaý Mesihiň iki şägirdini — ikinji perişdäni aňladýanlary — Yslamyň eşegini çözmek üçin ibermegi bilen gabat gelýär. Yslamyň eşeginiň çözülmegi Exeter lager ýygnagynda Gijeki Agyryş habarynyň başlanandygyny yglan edýär, çünki Samuel Snow at üstünde bir gün gijä galyp, 13-nji awgustda gelmek bilen, açylyş gününde gelmän, garaşyp duranlygy sebäpli gijikme döwrüniň tamamlanmagyny we ýygnak 17-sinde tamamlananda joşgunly tolkun kimin alnyp gidiljek habaryň başlanmagyny belleýär.
The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.
Millerit taryhyndaky jedel, patyşa Ahabyň aýyplamalary we Mesih Iýerusalime girende gürrüňe sapyp jedelleşen ýahudylaryň garşylygy — bularyň ählisi surnaýlar baýramynda, eşek boşadylanda, öz jemine ýetýän bir jedeli görkezýär. Eşegiň boşadylmagy, başlangyçda Kaesareýa Filippide Adventizmiň üstüne ýapyk gapyny we döwrüň ahyrynda Kaesareýa Maritimada ýene bir ýapyk gapyny görkezýän pygamberligiň tassyk edilmegidir. Eşek ABŞ-a, şol sanda Tennessi ştatynyň Neşwil şäherine urýan üçünji waýyň Yslamy nyşanydyr. 2020-nji ýylyň 18-nji iýuly barada başa barmadyk öňünden aýdyşlyk, Reb Öz elini çekip, Isa Mesihiň ylhamyny möhürsizländigi saýyn, indi tapgyrlaýyn düzedilýär. Şol möhürsizleme 2023-nji ýylyň iýulynda çölde başlandy.
The vision of Daniel Eleven
Danyýel On Birinji bapdaky görnüş
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.
Surna baýramy üçünji hasrat bolan, Yslamy aňladýan ýedinji surnany nyşanlaýar. Surna urşuň daşarky duýduryş habarydyr, emma ol mukaddes ýygnanyşyga içerki çagyryş hökmünde hem düşünilip bilner. Ikinji ybadathana synagynyň otuz güni tamamlananda başlanýan lakmus synagy hökmünde ol hem daşarky, hem-de içerki habardyr. Birinji düýpli synag biziň eramyzyň 2024-nji ýylyň ýazynda, Daniel 11:14-de görkezilişi ýaly, antikristiň daşarky görnüşi bilen geldi.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Şol döwürlerde günorta patyşasyna garşy köpler turar; seniň halkyňyň zorlukçylary hem görnüşi berkitmek üçin özlerini beýgelerler; emma olar ýykylarlar. Daniel 11:14.
The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.
Öňki aýatda Panium tanadyldy, we Paniumyň şaýatlygy on bäşinji aýata çenli dowam edýär.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Çünki şimal patyşasy yzyna dolanar we öňkindäkiden has uly bir köplügi toplar; hem-de birnäçe ýyldan soň ol hökman uly goşun we köp baýlyk bilen geler. Daniýel 11:13.
The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.
Onunjy aýatlaryň onundan on bäşinjisine çenli agzalýan demirgazygyň patyşasy papalygyň wekili bolan güýjüdir; ol onunjy aýatda Ronald Reagan arkaly görkezildi, haçanda demir perdäniň diwary 1989-njy ýylyň 9-njy noýabrynda Berlin diwarynyň ýykylmagy bilen öňünden nusgalanşy ýaly aýrylanda. On altynjy aýat ýekşenbe kanuny wagtynda ybadathana bilen döwletiň arasyndaky bölünişigiň diwarynyň aýrylmagyny görkezýär. On birinji we on ikinji aýatlar 2014-nji ýylda başlanan ukrain urşuny aňladýar, on üçünji aýat bolsa 2024-nji ýylyň saýlawyny görkezýär; şol wagtda Reagan-dan bäri sekizinji prezident bolan Trump, öňki ýedi prezidentden bolup durýan sekizinji prezident hökmünde hem, has uly güýç bilen “yzyna dolanýar”, sebäbi ol dolananda “öňküsinden has uly köpçülik bilen öňe çykar we, gürrüňsiz, birnäçe ýyllardan soň geler.” “Birnäçe ýyllar” Joe Bideniň dört ýylydyr.
After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.
2024-nji ýyldan soň, on üçünji aýata laýyklykda, Rim Paniumyň pygamberlik taryhyna goşular. 2025-nji ýylyň 8-nji maýynda ruhy şöhratly ýurtdan bolan ilkinji papa saýlandy we ol köp manyly pygamberlik häsiýetlerini özünde göterýän Leo adyny saýlady. Soňra on bäşinji aýatda söweş başlanýar.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Demirgazyk patyşasy gelip, galanyň daşyna toprak üýşürip, iň berk berkitilen şäherleri basyp alar; günortanyň güýçleri oňa garşy durup bilmez, hatda onuň saýlanan halky hem; garşy durmaga hiç bir güýç galmaz. Daniel 11:15.
The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.
Panium söweşi on bäşinji aýatda başlanýar we Donald Tramp tarapyndan şekillendirilen ýer haýwany günortanyň şalygyny ýeňer. On birinji aýatdaky günortanyň patyşasy, papalygyň ygtyýarly wekili bolan Ukraina garşy urşa başlady; bu güýç bolsa onunjy aýatdaky papalygyň ygtyýarly wekili bolan Amerikanyň Birleşen Ştatlary tarapyndan maliýeleşdirildi we goldanyldy. Günortanyň patyşasy Rafiýa söweşinde ýeňiji bolardy, emma bu ýeňşiň yz ýanynda, günortanyň aždarha şalygynyň çöküşi bilen hemişe baglanyşykly bolan tapgyrlaýyn dargama günortanyň patyşasyny juda ejiz ýagdaýa salar, şonda demirgazygyň patyşasy öňküsinden has güýçli ýagdaýda dolanyp gelip, Panium söweşine taýýarlanar. Amerika Birleşen Ştatlary 2014-nji ýylda ukrain urşuny başlan wagty Russiýa we Putin günortanyň patyşasydyr. 2022-nji ýylda çozuş başlandy we gan akyp başlady. 2024-nji ýylda demirgazygyň patyşasy dolanyp geldi.
Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.
Petr Kesariýa Filipisindedir; bu, Ýarygije Çagyryşynyň habarynyň yglan edilmeginiň başlangyjydyr. Petr, Ilýasa we Litç hem-de Snou arkaly şekillendirilen Milleritlere meňzeş görnüşde, öňden ýapyk gapy we Yslam barada öňünden aýdylan habary beýan edipdi. Şol habaryň amala aşmagy, hakyky we ýalan soňky ýagmyr habarlarynyň, şeýle hem hakyky we ýalan habarçylaryň arasyndaky tapawudy ýüze çykarýar. Petriň habary Naşwil we Yslam baradaky düzedilen habardyr, we ol Kesariýa Filipisinde duranda, ol Paniumda durýar — on altynjy aýatyň ýekşenbe kanunyna alyp barýan söweşinde. Petriň öňünden aýdan habarynyň amala aşmagy, Yslam boşadylanda Ýarygije Çagyryşynyň yglan edilmeginiň başlangyjyny görkezýär; bu hem, setir üstüne setir, Panium söweşi gelip ýetende şol bir wakadyr.
The Vision of Daniel ten
Danyýeliň onunjy bapdaky Görnüşi
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.
Surna baýramy Yslam bolan, üçünji waýy aňladýan ýedinji surna nyşanlaýar. Surna duýduryş habarydyr, şeýle hem mukaddes ýygnanyşyga çagyryşdyr. Şeýle hem ol ikinji ybadathana synagynyň otuz güni tamamlananda başlanýan litmus synagydyr. Antihristiň ilkinji düýpli daşarky synag görnüşi 2024-nji ýylyň ýazynda geldi, we Danyýel 10-da şekillendirilişi ýaly, Mesihiň ikinji içki synag görnüşi 2026-njy ýylda geldi.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Soňra men gözlerimi ýokaryk galdyryp garadym, ine, zygyr geýnen bir adam bardy; onuň biline Uphaz altynynyň iň nepisinden guşak guşalypdy. Onuň bedeni hrizolit ýalydy, ýüzi ýyldyrymyň keşbi kimindi, gözleri oduň çyralary ýalydy, gollary we aýaklary ýalpyldap duran bürünjiň reňkine meňzeýärdi, sözleriniň sesi bolsa köpçüligiň sesi ýalydy.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
Men, diňe Daniýel, şol görnüşi gördüm; çünki meniň bilen bolan adamlar görnüşi görmediler; emma olaryň üstüne beýik bir titreme düşdi, şonuň üçin olar gizlenmek üçin gaçyp gitdiler.
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Şonuň üçin men ýalňyz galdym-da, bu beýik görnüşi gördüm; mende hiç bir güýç galmady, çünki meniň görküm içimde çüýreme öwrüldi, we mende hiç bir güýç saklanyp galmady.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
Emma men onuň sözleriniň sesini eşitdim; we onuň sözleriniň sesini eşidenimde, ýüzin ýere bakyp, çuň uka batyp ýatyrdym.
And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
Ine, seret, bir el maňa degdi, ol meni dyzlarymyň we ellerimiň aýalarynyň üstüne goýdy. Ol maňa şeýle diýdi: «Eý, gaty söýülýän adam Daniýel, saňa aýdýan sözlerime düşün we dik dur, çünki indi men saňa iberildim». Ol bu sözi maňa aýdanda, men sandyraklap ýerimden turdum. Soňra ol maňa şeýle diýdi: «Gorkma, Daniýel, çünki sen düşünmek üçin ýüregiňi goýup, Hudaýyňyň huzurynda özüňi kiçeldip başlan ilkinji günüňden bäri sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim. Emma Pars patyşalygynyň serkerdesi maňa ýigrimi bir gün garşy durdy; emma, ine, baş serkerdeleriň biri bolan Mikail maňa kömek etmäge geldi; men hem Parsyň patyşalarynyň ýanynda galdym. Indi bolsa soňky günlerde halkyňyň başyna nämeler geljekdigine saňa düşündirmek üçin geldim; çünki bu görnüş entek köp günler üçindir». Ol şeýle sözleri maňa aýdanda, ýüzümi ýere saldym we dilim tutuldy.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
Ine, ynha, adam ogullarynyňky ýaly bir meňzeşlikdäki biri dodaklaryma degdi; şondan soň agzymy açyp gürledim-de, öňümde duran oňa şeýle diýdim: Eý, jenabym, bu görnüş sebäpli hasratlarym üstüme indi, mende hiç güýç galmady. Çünki bu jenabymyň hyzmatkäri bu jenabym bilen nädip gürleşip biler? Çünki maňa gelsek, şol bada mende hiç güýç galmady, hatda mende dem hem galmady.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.
Soňra adamyň keşbine meňzeş biri ýene gelip maňa degdi we meni güýçlendirdi. Ol şeýle diýdi: «Eý, juda söýülýän adam, gorkma; saňa parahatçylyk bolsun; güýçli bol, hawa, güýçli bol». Ol maňa sözläp gutarandan soň, men güýçlendim-de: «Goý, agam sözlesin; çünki sen meni güýçlendirdiň» diýdim. Daniel 10:5–19.
Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.
Danyýel ýigrimi ikinji günde ahyrky günlerdeki asman Baş Ruhanysynyň görnüşini görýär. Rimiň bu görnüşi berkarar etmegi baradaky görnüş 2024-nji ýylyň esaslandyryjy we alfa synagy boldy, Mesihiň görnüşi bolsa ybadathana synagydyr. Ol Danyýelden gaçyp, gizlenýän synpyň aýrylmagyny emele getirýär. Ol synp ýalanlaryň we galplygyň astynda gizlenýär, şu sebäpli hem olar güýçli aldawa duçar bolýarlar.
Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.
Soňra Daniýele üç gezek degilýär: ilki Jebraýyl tarapyndan, soňra Mesih tarapyndan, soň bolsa üçünji gezek ýene-de Jebraýyl tarapyndan. Iň Mukaddes Ýerde Daniýele üç gezek degilmegi onuň berkidilmegini şekillendirýär; çünki ol görnüşi göreninde güýçsüz bolup başlaýar, emma üçünji degenişden soň ahyrsoňy berkidilýär. Ol soňky günlerde Hudaýyň halkynyň başyna nämeler geljekdigine düşünmek üçin berkidilýär. Soňky günlerde Hudaýyň halkynyň başyna gelýän zatlar baradaky pygamberlik habary on gyz hakyndaky tymsalda görkezilen habardyr.
Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!
Danyýel güýjüniň galmandygy ýagdaýda başlaýar, çünki Mesihe degişli aýna kimin görnüş ony güýjsüz galdyrdy; emma üç gezek degilmegiň ahyrynda ol güýçlendirilýär, we “güýçli bol, hawa, güýçli bol” diýen buýruk gaýtalanma bolup, ikinji perişdäni ýa-da ikinji synagy alamatlandyrýar. Ikinji synag ybadathana synagydyr; şol ýerde Hudaýyň halky Exeter düşelge ýygnagy tamamlananda Gijäniň ýarysyndaky Gykylygyň habaryny wagyz etmek üçin güýçlendirilýär. Şol synag ybadathananyň synagydyr; şol ýerde esas we burç daşy bolan baş daş ybadathananyň ajaýyp baş daşyna öwrülip, şeýlelikde onuň tamamlanandygyny görkezýär. Danyýel iň Mukaddes Ýere iman arkaly giren ýigrimi ikinji günde güýçlendirilýär. Şonda Jebraýyl oňa degýär, soňra Mesih oňa degýär, soňra bolsa Jebraýyl oňa ýene-de degýär. Şonuň üçin Danyýel iň Mukaddes Ýerde habary wagyz etmek üçin güýçlendirilýär; şol ýerde ol Mesihi iki perişdäniň arasynda görýär, we iň Mukaddes Ýerdäki Mesihiň ortada duran ýeri rehim kürsüsidir; iki örtüji kerup hem tagtda oturan Mesihiň Şekina şöhratynyň nurundan yşyklandyrylýan sandyga seredýärler. Danyýel onunjy bapdaky görnüş pygamberlik taýdan şeýle gurluşa eýedir: Danyýel tagtda, rehim kürsüsiniň üstünde Şekina hökmünde Mesihiň şöhratyna seredýär, şol bir wagtda iki örtüji kerup hem sandyga nazar dikýär!
Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.
Surna baýramyndan öň Eliýa özüniň ýagyş baradaky habarynyň Reb tarapyndan gelen ýagyş baradaky ýeke-täk habar bolandygyny öňe sürýär, hem-de ol, ahyrynda kimiň habarçy bolup, kimiň däldigini we nämäniň habar bolup, nämäniň däldigini subut edýän bir görkezme bilen jemlenýän pygamberligi orta goýýar. Karmelden öň üç ýarym ýyl dowamynda patyşa Ahap Eliýany gözläpdi, çünki Karmelden öň gelýän jedel döwri bar. Karmel dagy häsiýetiň aýan edilýän lakmus synagyndan başga zat däldir. Millerçi taryhyň şol bir döwründe hem şol bir şaýatlyk bardy, sebäbi habary ýigrenenler wepaly adamlary ýygnaklardan çykardylar, şondan soň bolsa wepalylar, ýüz öwrülip geçilýän gaçan öňki äht halkynyň arasyndan adamlary çykmaga çagyrýan bir habary galdyrdylar.
Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.
Petr, Joeliň habaryny yglan edýän Pentekostal ýekşenbe güni kanunynda dur, bu bolsa, Exeter lager ýygnagynyň ahyrynda, Ýarygije Gygyrşynyň döwri başlananda, Petriň şol bir habary yglan edýändigini aňladýar; şol döwür Petriň öňden aýdan habarynyň, Snow bilen Litchiň habarlary ýaly, düzedilip goýlan wagtynda başlady. Jedel elmydama öňünden aýdylan zadyň amala aşmagyndan öň gelýär. Şeýlelikde, jedel öňünden aýdylan zadyň amala aşmagyndan öň başlanýar.
The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.
Ahaby, Izebeli we onuň pygamberlerini, şeýle hem Mesihiň günlerindäki ownuk-uşak jedel edýän ýehudylary we Millerit taryhynyň gaçan protestantlaryny howsala salýan habar Petrus tarapyndan Ýoel kitaby hökmünde kesgitlenýär. Eşegiň boşadylmagy bilen bellik edilýän üçünji lakmus synagyndan öň, Petrusyň habary Laodikýanyň Adventizmi tarapyndan hüjüme sezewar edilýär, we Petrus bu garşylyga şeýle jogap berýär: ilçiler serhoş däl, olar diňe Ýoeliň üç baplygynyň amala aşmagydyr. Ýoeliň üç baplygy Laodikýanyň Adventizmini ýiti ýazgarmak bilen başlanýar. Habar güýçli içgiden serhoş bolanlaryň gulagyna ýetende, olar jogap bererler. Olar Mesih Iýerusalime barýan ýolunda dagdan inip gelýärkä Ony garşyladylar, we Iýerusalimde-de Ony ýene garşy aldylar.
The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.
Eşek boşadylýar, giriş başlanýar; ownukçyl ýewreýler habaryň sesiniň kesilmegini isleýärler. Isa dowam edýär, soň bolsa saklanyp, adventizmiň synag möhletiniň soňky güni üstünde aglaýar. Soňra Iýerusalimde habaryny bes etmegini halka isleýän ýewreýler bilen ýene bir ýüzbe-ýüz boluşma bolýar. Şol gün Gün ýaşanda, ýewreý milletiniň synag möhleti ýene bir basgançaga ýetdi. Garşylyk görkezijiniň ösüşi haça çüýlenip öldürilmäge çenli dowam edýär, ol bolsa çynlakaý görnüşde Lazaryň direldilmegi bilen başlapdy; bu waka ikinji perişdäniň gelşini hem-de gijikme wagtynyň gelendigini alamatlandyrdy.
“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.
Betaniýa Iýerusalime şeýle bir ýakyndy welin, Lazarusyň direldilişi baradaky habar tiz wagtdan şähere ýetirildi. Mugjyzany gözi bilen gören içalylar arkaly ýehudy ýolbaşçylary gysga wagtyň içinde ýagdaýyň hakykatyna doly habarly boldular. Näme edilmelidigi barada çözgüt çykarmak üçin Sanhedriniň mejlisi derrew çagyryldy. Mesih indi ölümiň we mazaryň üstündäki hökümini doly ýüze çykarypdy. Şol beýik mugjyza Hudaýyň adamlara, Öz Ogluny olaryň gutulyşy üçin dünýä iberendigini görkezmek maksady bilen hödürlän iň soňky, iň ýokary subutnamasydy. Bu, akyl-paýhasyň we nurlanan wyždanyň ýolbaşçylygy astynda bolan her bir aňy ynandyrmaga ýeterlik ylahy güýjüň aç-açan görkezilişidi. Lazarusyň direlişine şaýat bolanlaryň köpüsi Isaga ynanmaga getirildi. Emma ruhanylaryň Oňa garşy ýigrenji has-da güýçlendi. Olar Onuň ylahy tebigatynyň has pes subutnamalarynyň hemmesini ret edipdiler, indi bolsa bu täze mugjyza diňe olaryň gaharyny artdyrdy. Ölen adam gündiziň açyk ýagtylygynda, köp sanly şaýatlaryň öňünde direldilipdi. Şeýle subutnamany hiç bir hile bilen ýalana çykaryp bolmaýardy. Hut şonuň üçin hem ruhanylaryň duşmançylygy has ölümcildi boldy. Olar Mesihiň işine böwet goýmakda öňküsinden-de beter aýgytly boldular.
“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.
“Sadukiler, Mesihe o diýen oňaýly bolmasalar-da, Fariseýler ýaly Oňa garşy beýle derejede ýowuzlykdan doly däldiler. Olaryň ýigrenji beýle ajy däldi. Emma indi olar düýpli derejede howsala düşdüler. Olar ölüleriň direljegine ynanmaýardylar. Özleriniň diýilýän ylmy subutnamalaryny öňe sürüp, ölen bedeniň täzeden ýaşa getirilmeginiň mümkin däldigi barada pikir ýöredipdiler. Emma Mesihten çykan birnäçe söz bilen olaryň nazaryýeti ýumruldy. Olaryň Mukaddes Ýazgylary-da, Hudaýyň güýjüni-de bilmeýändikleri görkezildi. Bu gudratyň halkda galdyran täsirini aradan aýyrmagyň hiç bir mümkinçiligini görüp bilmeýärdiler. Gabyry onuň içindäki ölülerden mahrum etmäge güýji ýeten Şahsyýetden adamlary nädip ýüz öwürtmeli? Ýalan habarlary ýaýratdylar, emma gudraty inkär edip bolmaýardy, onuň täsirini nädip zyýansyzlandyrmalydygyny bolsa bilmeýärdiler. Şu wagta çenli Sadukiler Mesihi öldürmek meýilnamasyny goldamandylar. Emma Lazaryň direlmeginden soň, olar diňe Onuň ölümi arkaly Özlerine garşy eden gorkusyz paş edişleriniň öňüni alyp boljakdygyna karar berdiler.” The Desire of Ages, 537.
Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.
Lazaryň ölümi Isanyň eglän dört gününiň başlangyjyny alamatlandyrdy. Onuň ölümi ikinji perişdäniň gelşini aňladýardy, ol bolsa eglenme döwrüniň başlangyjyny alamatlandyrýar. Onuň direlişi 2023-nji ýylyň 31-nji dekabrynda, 11-nji sentýabrdan ýigrimi iki ýyl soň, iki şaýadyň direlişini alamatlandyrýar. Onuň direlişi Ezekiýeliň gurak, öli süňkleriniň direlişini alamatlandyrýar. Onuň direlişi Adamyň ýaradylmagy bilen nusgalandyrylypdy; bu bolsa palçyk bilen şekillendirilen adamzadyň ýaşaýyş demi bilen şekillendirilen Hudaýlyk bilen birleşdirilmeginden ybaratdy.
“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.
Ýahudylaryň ruhanylary bilen ýolbaşçylary Isany ýigrenýärdiler; emma köp sanly halk Onuň paýhasly sözlerini diňlemek we gudratly işleriniň şaýady bolmak üçin üýşýärdi. Halk iň çuň gyzyklanma bilen joşdurylýardy we bu ajaýyp Mugallymyň öwüt-ündewlerini eşitmek üçin Isanyň yzyna alada bilen düşýärdi. Ýolbaşçylaryň köpüsi Oňa iman etdi, ýöne sinagogadan çykarylarlar diýip gorkup, öz imanlaryny ykrar etmäge het edip bilmediler. Ruhanylar bilen ýaşulular halkyň ünsüni Isadan sowmak üçin bir zat edilmelidir diýip karar etdiler. Olar ähli adamlaryň Oňa iman etmeginden gorkýardylar. Özleri üçin hiç hili howpsuzlyk görmeýärdiler. Olar ýa öz orunlaryny ýitirmelidiler, ýa-da Isany öldürmelidiler. Ony öldürenlerinden soň hem Onuň güýjüniň janly ýadygärlikleri bolup galjaklar bardy. Isa Lazary ölümden direldipdi, şonuň üçin olar Isany öldüren ýagdaýlarynda, Lazaryň Onuň beýik güýjüne şaýatlyk etmeginden gorkýardylar. Halk ölümden direldilen adamy görmek üçin akym-akym bolup gelýärdi, ýolbaşçylar bolsa Lazary hem öldürmegi we bu galmagaly basyp ýatyrmagy ýüreklerine düwdüler. Şondan soň olar halky ýene-de adam däplerine we taglymatlaryna, narhunyň hem-de sadanyň ondan birini bermäge gönükdirerlerdi we olaryň üstünden täsirini täzeden gazanardylar. Olar Isany ýalňyz wagty ele geçirmek barada ylalaşdylar; çünki eger Ony märekäniň içinde tutmaga synanyşsalar, halkyň pikirleri bütinleý Oňa gönükdirilen wagtynda, özleri daşlanardylar.” Early Writings, 165.
On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.
2020-nji ýylyň 18-nji iýulynda Ylhamdaky iki şaýat öldürüldi, hem-de ikinji perişde we gijä galma wagty geldi. 2023-nji ýylyň 31-nji dekabrynda direlişiň iki basgançakly prosesi başlandy. Birinji basgançak binýat boldy; ikinji basgançak bolsa binýatyň üstünde ybadathananyň dikeldilmegi boldy. Laodikeýa döwri bilen häsiýetlendirilýän Ýedinji Gün Adventist buthanasy bu habary 1989-njy ýylda doglan pursatyndan bäri ýigrenýärdi, häzir hem ony ýigrenýär. Indi olar öldi diýip pikir eden, ýöne gaýtadan janlanan şol ýigrenilen şaýatlar diri bolansoň, bu habary has-da beter ýigrenerler. Olar 2020-nji ýylyň 18-nji iýuly baradaky öňünden aýdylyşy Lazaryň direlişine garalaryň görkezen zäherli ýigrenji bilen jedelleşerler. Ybadathana synagynyň taryhynda Petrus olaryň ýalňyş aýyplamalaryna ähli ýalanlaryna jogap hökmünde Ýowel kitabyna salgylanyp jogap berer.
We will continue this study in the next article.
Bu barlagy indiki makalada dowam etdireris.