I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Men Ýoel kitabyna bu girişde ilkinji sekiz makaladan käbir nokatlary gysgaça jemläp, indi Ýoel kitabyny has göni ele alanymyzdan soň, ondan nämä garaşmalydygymyzy görkezmeli derejä ýetdim; soňra bolsa, elbetde, munuň Daniel 11:11–16-daky Rafýa we Paniýum söweşleri bilen nähili baglanyşygy bardyr?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Biz üzümçilik aýdymy üstünde aýratyn nygtadyk, sebäbi pygamberlik taýdan “tejribe” bir “aýdym” arkaly beýan edilýär. Müň dört ýüz kyrk dört müňüň häsiýetleriniň biri hem olaryň Musanyň we Guzynyň aýdymyny aýtmagydyr; bu bolsa, aslynda, Ýahýanyň Işaýanyň üzümçilik aýdymy beýan etmeginiň usulydyr. Her bir uly pygamber öz kitabyna Ysraýyly gozgalaňy üçin ýazgarmak bilen başlaýar, ýa-da başgaça aýdylanda, her bir uly pygamber ilki üzümçiligiň aýdymyny aýdýar. Men Ýoýeliň birinji bapdaky üzümçilik aýdymy üzümçilik aýdymy baradaky iň möhüm aýanlyklaryň biridigini öňe sürýärin. Dogrudygyny ýa-da däldigini aýdyp bilmerin, emma bu ynanja gelmegimiň sebäbi şudur: Ýoýel kitabynda nyşanlaýyn görkezilen pygamberlik baglanyşyklary birnäçe şaha üçin açar, belki-de ok ýaly bolup görünýär. Ýoýeliň şaýatlygy diňe beýleki meňzeş ugurlar bilen baglanyşmak bilen çäklenmän, eýsem, esasanam birinji bapda üzümçiligiň weýran edilmeginiň nyşany arkaly, hem Amerikanyň Birleşen Ştatlarynda haýwanyň keşbiniň synag wagtyny, hem-de indiki iki bapda dünýä üçin haýwanyň keşbiniň synag wagtyny kesgitleýän bir salgylanma nokadyny goýýan ýaly görünýär. Munuň hemmesi hem üzümçilik mazmunynyň çäginde ýerleşdirilendir, üzümçilik bolsa—eger oňa ýagyş ýagmasa—janly üzümçilik däldir.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Şeýle hem, biz “näçe wagta çenli?” diýen nyşan bilen görkezilen pygamberlik döwrüne aýratyn ähmiýet berdik. “Näçe wagta çenli?” barada öňden berkidilen bu ýörelgäni bize ýatlatmagyň zerurdygyny duýdum, sebäbi ol öň hem bolan, indi hem binýat we burç daşy bolan “iň soňky daşa” aýratyn ähmiýet bermek üçindi. Häzir dowam edýän Ýarygije Nidasy habarynyň soňky doly ösüşi şol “iň soňky daşdyr.” Şol iň soňky daş, öz binýatlaryna esaslanyp, Milleriň başdaky döwründen on esse has ýagty şöhle saçýan gymmat bahaly daşlarydyr.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Hudaýyň “ajaýyp işleri” esasynda iň ýokary daşy şundan ybaratdyr: Onuň halky Laodikýa tejribesinden Filadelfiýa tejribesine geçýär; hut şol wagtda ol halk ýediden bolan sekizinjä öwrülýär we hem-de söweşiji ýygnakdan ýeňiji ýygnaga geçýär. Bu geçiş iň ýokary daşdyr. Geçiş Hudaýyň halky “iň ýokary daş” habaryny eşidip, görüp, ony öz gözlerinde ajaýyp hasap edenlerinde amala aşýar. “Iň ýokary daş” habary iň ýokary derejedäki jemleýji nokatdyr, çünki ol ähli nyşanly “iň ýokary daş” hakykatlaryny bir ýere jemleýär. “Ýedi wagt” habary Milleriň düýp daşydy, we ol Millerçi hereketiň iň ýokary daşy bolmalydy. Pentikost Pentikostal döwrüň iň ýokary daşy boldy, edil şonuň ýaly hem Gijeki Gykyş birinji we ikinji perişdeleriň Millerçi hereketiniň iň ýokary daşy boldy.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Mesihiň birinji we ikinji perişdeleriň Millerçi ybadathanasyny guran 46 ýyllyk döwrüniň iň ýokary nokady ýa-da tamamlaýjy daşy hökmünde, şol tamamlaýjy daş Mesihiň ýüz kyrk dört müňüň ybadathanasyny gurmak işiniň binýat daşy bolmalydy. Şol binýat daşy 1844-nji ýylda jennete barýan ýoly ýagtyltmak üçin berlen nur hökmünde goýuldy, we şonuň üçin dünýäniň ahyryndaky Hudaýyň halky dynç tapmak üçin “köne ýollara” dolanmalydyr. Eger-de olar Millerçileriň öňdebaryjy taryhyna dolansalar, binýatlyk taryhyň iň ýokary nokadynyň Gijeki Ýarym Çagyryş habary bolandygyny görerler. Gijeki Ýarym Çagyryş Mukaddes Ruhuň dökülmeginiň bir ýüze çykmasydy. Haçan-da bir jan “köne ýollara” dolanyp, ýoluň başynda ýa-da binýat nokadynda goýlan “parlak nury” tapsa, ol Gijeki Ýarym Çagyryşy tapýar; muny Ýermeýa “dynç” diýip atlandyrýar.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Olaryň yzynda, ýoluň başynda, ýagty bir nur goýlupdy; bir perişde maňa onuň ‘ýarygije jarçysy’ diýilýändigini aýtdy. Bu nur ýoluň bütin dowamynda şöhle saçýardy hem-de olaryň büdräp ýykylyp galmazlyklary üçin aýaklaryna ýagtylyk berýärdi.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Olar öz gözlerini öňlerinde bolup, olary şähere tarap alyp barýan Isada berk dikip saklanlarynda, howpsuzdylar. Emma tizden käbirleri ýadadylar we: ‘Şäher örän uzakda, biz oňa mundan öň gireris diýip garaşýardyk’ diýdiler. Şonda Isa Öz şöhratly sag elini galdyryp, olary ruhlandyrardy; Onuň golundan advent toparynyň üstünde tolkun atyp duran bir nur çykardy, olar hem: ‘Alleluýa!’ diýip gygyryşardy. Beýlekiler bolsa olaryň arkasyndaky nury howlukmaç inkär edip: ‘Bizi beýle uzaklara çenli getiren Hudaý däldi’ diýdiler. Olaryň arkasyndaky nur öçdi, olaryň aýaklaryny doly garaňkylykda galdyrdy; olar büdrediler, nyşany we Isany gözden saldylar hem-de ýoluň daşyna ýykylyp, aşakdaky garaňky we pis dünýä düşdüler.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Millerit taryhynyň iň ýokary nokady ýüz kyrk dört müňüň taryhynyň düýp daşy bolup durýar. Üç perişdäniň habarynyň 1798-nji ýylda başlanmagyndan başlap, Ýekşenbe güni baradaky kanunyň wagtynda mukaddes ýeriň arassalanmagynyň ýerine ýetirilmeginde ýeňiji ýygnak dikeldilýänçä, bu ýol Gijeki çagyryşyň habary bilen ýagtyldylýar; çünki bu tymsal Adventizm hakyndadyr hem-de Ýekşenbe güni baradaky kanun krizisinde adamzat üçin synag möhleti ýapylýan mahaly Hudaýyň Öz häsiýetini kämil derejede şöhlelendirýän bir halky nähili dikeldýändigini görkezýär.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Ýolda Isa öňbaşçylyk edýär, Ol şöhratly sag goluny ýokary galdyrmak arkaly ýoly yzygiderli ýagtyldýar. Şeýlelikde, ýoluň başynda hem ýagty nur bar, ýoluň soňuna eltýän hem ýagty nur bardyr. Isa Alfa we Omega hökmünde soňuny başlangyç bilen suratlandyrýar, şonuň üçin ýoluň iki ujundaky nur hem Ýarygije Çagyryşy baradaky habardyr.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Birinji perişde 1798-nji ýylda geldi we Onuň höküm sagadynyň gelendigini yglan etdi: “Aýdyp… onuň höküminiň sagady geldi.” Hökmüň sagady 1798-nji ýylda geldi, we ol başlanda, Mesih bilen Onuň täze gelniniň — Filadelfiýaly Millerit Adventizmiň — arasyndaky nikä başlandy. Mesih 1844-nji ýylyň 22-nji oktýabrynda öýlenmelidi, we 1798-nji ýyldan 1844-nji ýyla çenli gelin taýýar edildi. Gelin Filadelfiýalydy, çünki Mesihiň gelnine garşy hiç hili ýazgaryş ýokdy; sebäbi ol özüni taýýar etdi — ol päkdi. Hökmüň yglany, başda 1798-nji ýylda edilen we ahyrda 1844-nji ýylda ýerine ýeten nikäniň yglanydyr.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Millerit hereketi üçin binýatlyk nur hem-de baş daşyň nury nikanyň yglan edilýän habarydy — Gije ýarymky Gykylygyň habary. Gije ýarymky Gykylyk birinji we ikinji perişdeleriň taryhynyň, şeýle hem Millerit taryhynyň binýady hem baş daşy bolupdy; Millerit taryhynyň baş daşy bolsa, bir ýüz kyrk dört müňüň taryhynyň binýat daşy bolmak bilen birlikde, onuň hem baş daşy bolup durýar. Ybadathana gurluşygy baş daşynyň goýulmagy bilen tamamlanýar, we şol ahyrky “ajaýyp” daşy goýmak işi 2023-nji ýylyň iýul aýynda başlandy.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Dürli pygamberlik ýerine ýetirişleri iň soňky daşy emele getirjekdir, emma iň soňky daş habaryň iň ýokary nokadyny hem aňladýar. Pentikost Pentikost möwsüminiň habarynyň iň soňky daşy boldy; edil şonuň ýaly, 1856-njy ýylda Hiram Edsonyň galamy arkaly gelen “ýedi wagt” nury hem Milleriň habary üçin niýetlenen iň soňky daşdy, çünki Milleriň açan ilkinji binýatlyk hakykaty “ýedi wagt”dy. 1856-njy ýylda iň soňky daşyň täze nuruny ret etmek, gadymy Ysraýylyň kyrk ýylyň dowamynda edişi ýaly, Laodikýanyň çölünde ölmegi saýlamak bilen deňdi. Bu bolsa 2023-nji ýylyň iýul aýyny 1856-njy ýyl hökmünde kesgitleýär: Millerçi taryhda Filadelfiýadan Laodikýa öwrüliş nokady, hem-de ýüz kyrk dört müňüň taryhynda Laodikýadan Filadelfiýa garşy öwrülişi. Mesih 1844-nji ýylda päk däl aýal bilen nikalaşmady, çünki ol Filadelfiýaly däldi we Ol Ýekşenbe kanuny wagtynda Filadelfiýadan bolan gelin bilen nikalaşar. Emma ilki bilen ol özüni taýýar etmeli. Sen taýynmy?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Gorkma, eý kiçijik süri; çünki Patyşaçylygy size bermek Atanyň hoş niýetidir. Luka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

1844-nji ýylyň 22-nji oktýabrynda Reb, Özüne üçünji perişdäniň taryhyna we üçünji perişdäniň aňladýan zatlarynyň ählisine eýermegi üçin taýýar eden gelni bilen nikalaşdy, emma 1863-nji ýyla gelinçä, üçünji perişdäniň taryhy Laodikiýanyň çöline sowuldy. 1844-nji ýyldan 1863-nji ýyla çenli bolan taryh, üçünji perişdäniň döwrüni aňladýar; şeýlelikde, ýüz kyrk dört müňüň möhürleniş döwründe akmak gyzlaryň mysalyny görkezýär. Gyzlar bugdaýdyr we haşaldyr; olar perişdeler bilen şekillendirilen habarlaryň üsti bilen biri-birinden aýrylýarlar, çünki aýrybaşgalamak işini ýerine ýetirýän hut perişdeleriň özleridir.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Soň men üçünji perişdäni gördüm. Meniň bilen bolan perişde şeýle diýdi: ‘Onuň işi gorkunçdur. Onuň tabşyrygy aýylgançdyr. Ol bugdaýy haşal otlardan saýlap aýyrmaly, hem-de bugdaýy asmanyň ammary üçin möhürlemeli ýa-da daňmaly bolan perişdedir. Bu zatlar bütin aňy, bütin ünsüňi özüne çekmelidir.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ylhamyň on dördünji babyndaky üç perişdäniň habarlary iki synpy bölýän we baglanyşdyrýan ahyrky ýagşyň habarydyr.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

Ýohanna ybadatyň tejribesine degişli çuň hem örän täsirli görnüşler açyldy. Ol Hudaýyň halkynyň ýagdaýyny, howplaryny, göreşlerini we ahyrky halas bolşuny gördi. Ol ýeriň hasylyny bişirjek ahyrky habarlary ýazga geçirdi: ýa asman harmany üçin bogunlar hökmünde, ýa-da ýok ediş otlary üçin desseler hökmünde. Oňa örän uly ähmiýetli meseleler, aýratyn-da soňky ybadat üçin, aýan edildi; şonuň üçin ýalňyşlykdan hakykata ýüz öwürjekler, özleriniň öňünde duran howplar we göreşler barada öwredilsinler. Ýeriň üstüne geljek zatlar babatda hiç kim garaňkylykda galmaly däldir.” Beýik göreş, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Bu nesilde “hasyly bişirjek jemleýji habarlar” bolup durýan zat “hakykat sözleri”dir, we olar iki topary biri-birinden aýyrýar. Şol iş, Milleriň düýşündäki “tozan çotgaly adamyň” hem işidir.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Onuň elinde harman ýelpigi bardyr, ol öz harmanyny düýpli arassalap, bugdaýyny ammara ýygnar.’ Matta 3:12. Bu arassalanma döwürleriniň biri bolupdy. Hakykatyň sözleri arkaly saman bugdaýdan aýrylýardy. Köpüsi käýinjäni kabul etmek üçin aşa bihaýalykly we özüni dogruçyl hasaplaýandyklary, şeýle hem pesgöwünli durmuşy kabul etmek üçin dünýäni aşa söýýändikleri sebäpli Isadan ýüz öwürdiler. Köp adamlar henizem şony edýärler. Bu gün janlar Kapernaumdaky sinagogada şol şägirtleriň synagdan geçirilişi ýaly synalýar. Hakykat ýüregiňe ýetirilende, olar öz durmuşlarynyň Hudaýyň islegine laýyk gelmeýändigini görýärler. Olar özlerinde bütinleý özgerişligiň zerurdygyny görýärler; emma olar özünden geçmegi talap edýän bu işe girişmäge isleg bildirmeýärler. Şonuň üçin hem olaryň günäleri ýüze çykarylanda gaharlanýarlar. Olar, edil şol şägirtleriň Isadan nägilelenip gidşi ýaly, öýkeleýärler-de gidýärler: ‘Bu agyr sözdür; muny kim diňläp biler?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

1844-nji ýyldaky beýik lapykeçlikden başlap, 1863-nji ýyla çenli bolan bellikler we wakalar 9/11-den başlap Ýekşenbe kanunyna çenli bolan taryhy aňladýar. Siz soraýarsyňyz: näme üçin 1844 — 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Uayt uýa Waýtyň ýazgylary üçünji perişdäniň 1844-nji ýylyň 22-nji oktýabrynda gelendigini açyk görkezýär, ýöne ol 1888-nji ýylda hem geldi; bu bolsa 9/11-i nusgalaýar. Has-da möhümi, ähli pygamberler hut 9/11-iň taryhyndan başlap Ýekşenbe kanunyna çenli bolan döwri aýratyn görkezýärler; şonuň üçin bu iki ýa-da üç şaýadyň güwäligi däl-de, eýsem Hudaýyň Sözüniň her bir şaýadynyň birleşen güwäligidir; onda “her bir görnüşiň täsiri” amala aşýar.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Üçünji perişdäniň gelşiniň we jemlenişiniň taryhy 1844-den 1863-e çenli bolup, 9/11-den Ýekşenbe kanunyna çenli Hudaýyň ajaýyp işleriniň döwrüni aňladýar. Şol taryh 1840-dan 1844-e çenli döwür bilen hem şekillendirilýär; şol setirde 1840 alfa, 1844 bolsa omega bolýar. 1844-den 1863-e çenli bolan setirde bolsa 1844 alfa, 1863 hem omega bolýar. 1844 hem alfa, hem-de omegadyr.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Haç 1844-nji ýyl bilen gabat gelýär, we Alfa hem-de Omega Öz ganyny haçda dökdi. 9/11-den (1840) başlap, biz Ylham kitabyň onunjy babynyň, 1840-njy ýylda Ýahýanyň kiçi kitaby iýmegi bilen başlanýan we soňra 1844-nji ýylda onuň garnyndaky lapykeçlik bilen dowam edýän taryhy beýan edýändigini görýäris. Iýmek başlangyjy aňladýar; garny bolsa soňuny belleýär. Onunjy babyň soňky aýaty bu taryhyň ýüz kyrk dört müňüň taryhynda gaýtadan gaýtalanýandygyny görkezýär.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

Men şol kiçi kitaby perişdäniň elinden alyp, ony iýdim; ol agzymda bal kimin süýjüdi; ýöne ony iýen dessime garnym ajy boldy. Ol maňa şeýle diýdi: Sen köp halklaryň, milletleriň, dilleriň we patyşalaryň öňünde ýene pygamberlik etmeli. Ylham 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Ylham kitabynyň onunjy baby bilen Habakkuk kitabynyň ikinji baby, 1840-dan 1844-e çenli bolan pygamberlik döwrüne şaýatlyk berýän iki baby aňladýar. 1844-den 1863-e çenli bolan taryh, lapykeçlik bolan bir ýolbelgide başlanýar; onuň yzyndan dargama, dargamanyň yzyndan bolsa ýygnama gelýär. Şol döwürde Habakkugyň iki tablisasy bilen bagly pygamberlik taryhy, ikinji tablisa 1849-njy ýylda çap edilip, 1850-nji ýylda giňden neşir edilende tamamlanýar. Habakkugyň tablisalarynyň döwri, 1843-nji ýylyň çyzgysy neşir edilen 1842-nji ýylyň maý aýyndan başlap, başlanan ýerinde, ýagny Habakkugyň iki tablisasyndan biriniň neşir edilmegi bilen, pygamberlik döwri hem tamamlandy. 1843-nji ýylyň çyzgysy alfadyr, 1850-nji ýylyň çyzgysy bolsa omegadyr.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

1856-njy ýylda Hiram Edson William Milleriň “ýedi wagt” baradaky düşünjesini täze bir derejä çykaran makalalar toplumyny ýazdy. Edsonyň işi, Milleriň işiniň omega­sy bolup, Milleriň binýat hakykatyny Hudaýyň halkyna güýç bermek üçin niýetlenen jemleýji daşyň derejesine çykardy. Milleriň “ýedi wagt” baradaky ýagtylygy alfa bolup, Edsonyň “ýedi wagt” baradaky ýagtylygy omega boldy.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

1863-nji ýylda bu hereket, ahyrsoňy öz bedeniniň içinden bir hereketi ýüze çykarjak ybadathana öwrüldi; edil Milleritleriň protestantlardan çykşy ýaly, edil şägirtleriň ýahudylykdan hristianlyga çykyşy ýaly, hem-de edil Ýoşuwa bilen Kalebiň çölde ölmäge niýetlenen öňki äht halkynyň içinden çykşy ýaly.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Şol birmeňzeş taryhy döwürde-de (1844-den 1863-e çenli) ýer haýwanynyň respublika şahy, ahyrynda ähli taryhçylaryň ylalaşyşy ýaly, 1863-nji ýylda Linkolnyň Azat Etmek Jarnamasy bilen orta nokadyna ýeten Graždanlyk urşuna öwrülýän utgaşýan bir göreşden geçýär. Linkoln şol wagta çenli taryhda iň erbet Demokrat prezidentinden soň prezidentlik kasamyny kabul eden ilkinji Respublikan prezidenti aňladýar. Ol soňra kast edilip öldürildi. Bu pygamberlik häsiýetleriniň hemmesi we beýlekiler iň soňky Respublikan prezidentde hem gaýtalanýar.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

1844-nji ýyldan 1863-nji ýyla çenli döwür pytrama we ýygnanşy öz içine alýardy. 1863-nji ýyl Ýekşenbe kanunyny aňladýar; şonuň üçin 1844-nji ýylda bolup geçen pytrama, Laodikiýadaky Ýedinji-gün Adventistleriniň Laodikiýanyň çöline pytradylyp gidilýän 1863-nji ýylyna çenli bolan ýeke-täk pytramadyr. 1844-nji ýyl bir pytrama getirdi, 1863-nji ýyl hem bir pytrama getirdi; şeýlelikde bu taryhyň kesgitlenen pygamberlik nyşanydygyna şaýatlyk edýär, sebäbi ol 1844-nji ýylda bir alfa pytrama bilen başlap, 1863-nji ýylda bir omega pytrama bilen tamamlanýar. Ilkinji pytrama 2020-nji ýylyň 18-nji iýulynda geldi, ahyrky omega pytrama bolsa Ýekşenbe kanunynda ýerine ýetirilýär.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Şeýle wagt gelýär welin, biz bölünip, dargadylarys, we her birimiz gymmatly şol bir imandaky adamlar bilen gatnaşygyň artykmaçlygy bolmazdan durmaly bolarys; we eger Hudaý seniň ýanyňda bolmasa, hem-de Onuň saňa ýolbaşçylyk edip, seni ugrukdyrýandygyny bilmeseň, nädip durup bilersiň?” Review and Herald, 25-nji mart, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Hudaýyň diňe “seniň ýanyňda” durmagy ýeterlik däldir; sen hem “Onuň saňa ýol görkezýändigini we seni alyp barýandygyny bilmelisiň.” Bu hakykat, “siz Rebbi tanarsyňyz” diýen sözlere esaslanýan dürli jümleler arkaly beýan edilýän pygamberlik temasydyr.

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Siz bol-bol iýersiňiz we doýarsyňyz, hem-de size täsin işler eden Hudaýyňyz Rebbiň adyny alkyşlarsyňyz; halkym bolsa hiç haçan utandyrylmaz. Şeýle-de, Meniň Ysraýylyň arasynda bolandygymy, Meniň Hudaýyňyz Reb bolandygymy we Menden başga hiç kimiň ýokdugyny bilersiňiz; halkym bolsa hiç haçan utandyrylmaz. … Şeýlelikde, Meniň mukaddes dagym Siýonda ýaşaýan Hudaýyňyz Reb bolandygymy bilersiňiz; şonda Iýerusalim mukaddes bolar, we kesekiler indi hiç haçan onuň içinden geçmezler. Ýowel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Iýerusalim mukaddes bolanda, ol ýeňiji ýygnakdyr, çünki söweşiji ýygnak bugdaý bilen haşal otlardan düzülen ýygnak hökmünde kesgitlenýär; we “kesekiler mundan beýläk” “Iýerusalimden” “geçip durmaýanlarynda,” Hudaýyň halky “Özüniň ýolbaşçylyk edip, ýol görkezýändigini” “biler.” Olar bilýärler, çünki olar “ýedi gezek” edilen dogany berjaý edenlerdir; bu doga Hudaýyň seni Laodikýaly hökmünde ýolbaşçylyk etdirmändigini boýun almagy öz içine alýar, emma Filadelfiýaly bolmaklyga özgereniňde, “Özüniň ýolbaşçylyk edip, ýol görkezýändigini” we Hudaýyň “Ysraýylyň arasynda” bolandygyny biler­siň.

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

19-njy apreldäki alfa dargadylyşy (lapykeçlik) we 22-nji oktýabrdaky omega dargadylyşy (lapykeçlik) 22-nji oktýabrdaky beýik lapykeçlikden soňky ilkinji resmi neşir arkaly bellenýär. Neşir etmek Millerit taryhynda hem-de Amerikanyň Birleşen Ştatlarynyň pygamberlik taryhynda pygamberlik belgisi bolup durýar; şonuň üçin 1844-nji ýyldan soň resmi taýdan neşir edilen ilkinji zat şol taryhyň bir ýol belligidir, we şol ýol belgisi bir dargadylyşy kesgitleýär.

1847—The Remnant Scattered Abroad

1847 — Daşary Ýaýran Galyndylar

“A Word to the ‘Little Flock.’

„Kiçi Sürä“ aýdylan söz.

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“Aşakdaky makalalar O. R. L. Crosier tarapyndan Nýu-Ýork ştatynyň Kanandaigua şäherinde neşir edilen The Day-Dawn üçin ýazylypdy. Emma şol neşir häzirki wagtda çap edilmeýändigi, hem-de onuň täzeden neşir edilip-edilmejegini bilmeýändigimiz sebäpli, Maýndäki käbirlerimiz olaryň şu görnüşde berilmegini has laýyk bildik. Men “kiçi süriniň” ünsüni örän ýakyn wagtda bu ýerde, ýer ýüzünde bolup geçjek zatlara çekmek isleýärin....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

Okyjy, hanym E. G. Waýtyň galamyndan çykan üç habarnamanyň “Kiçi Süri” atly kitaba girizilendigini görendir...

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

Waýt hanymyň ikinji habary, 14–18-nji sahypalarda ýerleşýän, “Daş-töwerege dargan Galynda” diýen at bilen onuň ilkinji görnüşiniň beýanydyr. Bu, 1845-nji ýylyň 20-nji dekabrynda Enoh Jeýkobsa şahsy hat hökmünde ýazyldy we ilkinji gezek alyjy tarapyndan 1846-njy ýylyň 24-nji ýanwarynda The Day-Star-da neşir edildi. Soňra 1846-njy ýylyň 6-njy aprelinde Jeýms Waýt bilen H. S. Gerni tarapyndan giň sahypa görnüşinde gaýtadan çap edildi. “Kiçijik Sürüä” Bir Söz atly neşirdäki bu beýan, ownuk redaksiýa üýtgetmeleri we goşulan Mukaddes Ýazgy salgylanmalaryndan başga, ilkibaşda çap edilen görnüşiň doly beýany bilen meňzeşdir.” Jeýms Waýt, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844-nji ýyl bir perişdäniň gelşini we bir lapykeçligi alamatlandyrýar. 1845-nji ýylda ilkinji görnüş ýazga geçirilýär we ol 1846-njy ýylda neşir edilýär. Ilkinji görnüş “daş-töwerege dargadylan galynda” gönükdirilendir. Men öýlenmedik ýetginjek zenan pygamberiň ilkinji görnüşüni ýazga geçirende, “galyndynyň” pygamberlik häsiýetleriniň biriniň şundan ybaratdygyny — ýagny ýüz kyrk dört müňüň häsiýetleriniň biri hökmünde, pygamberlik zerurlygy boýunça “daş-töwerege dargadylan” bolmalydygyny — bilendigine şübhe edýärin. 1846-njy ýylda Waýtlar durmuş gurýarlar, şeýlelik bilen Elleniň familiýasy Waýt bolup üýtgeýär. Şol ýylyň özünde Waýtlar ýedinji günüň Sabatyny tutup başlaýarlar. 1846-njy ýylda äht gutarnykly bellenýär, 1844-nji ýylda başlanan pygamberlik nikasy 1846-njy ýylda tamamlanýar, 1847-nji ýylda bolsa ilkinji resmi neşir çap edilip poçta arkaly iberilýär.

May, 1850

1850-nji ýylyň maý aýy

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“EZIZ OKYJY—Bu syn arkaly maksadym mukaddes hakykatyň nury bilen ýalňyşlygy paş etmek boldy....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“Bu kiçijik işi dargan sürä hödürläp, men bu babatda olaryň öňündäki borjumy ýerine ýetirdim, goý, Hudaý Öz berekedini goşsun. Omyn.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Jeýms Uaýtyň neşiri onuň diňleýjileriniň henizem dargap ýören bir süri bolandygyny görkezýär, emma şol bir wagtda ol ýedinji günüň Sabatynyň hem goragydyr. Bu, Millerçi Adventizmiň Sabata we üçünji perişdä bolan düşünişine görä, üçünji perişdäniň habarynyň bäbeklik döwründäki görnüşidir. Ol 1850-nji ýylyň çyzgysy neşir edilen şol bir ýylda çap edilýär we olar bilelikde Rebbiň goşunynyň ýakynlaşýan ýekşenbe kanuny krizisine taýýarlanyp galdyrylmagyny aňladýar. Isa ahyry hemişe başlangyç arkaly şekillendirýär, şonuň üçin 1844-nji ýylda habary ýetirip, 1843-nji ýylyň çyzgysyndan peýdalananlar 1850-nji ýylyň çyzgysyndan peýdalanyp habary ýetirjekleriň nusgasyny görkezýärdiler. Habakugyň iki tagtasynyň döwrüniň başynda adamlar şol sagadyň habaryny Habakugyň tagtasy bilen utgaşyklykda yglan edýärdiler, 1850-nji ýylda bolsa Jeýms Uaýt üçünji perişdäniň habaryny 1850-nji ýylyň çyzgysy bilen bilelikde hödürleýär. Çyzgy 1849-njy ýylyň döwründe Dogan Nikols tarapyndan taýýarlandy; şol döwürde Jeýms bilen Ellen Uaýt Dogan Nikols bilen bile ýaşaýardylar. Jeýms Uaýt 1850-nji ýylyň çyzgysynyň taýýarlanyşy bilen gönüden-göni baglanyşyklydy we şol ýylda ol üçünji perişdäniň habaryny yglan edip başlady.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“23-nji sentýabrda, [1850] Reb maňa Öz halkynyň galyndysyny yzyna getirmek üçin elini ikinji gezek uzadandygyny görkezdi, we bu ýygnalyş döwründe tagallalaryň iki esse artdyrylmalydygyny görkezdi. Dargadylyş döwründe Ysraýyl uruldy we parçalandy; emma indi ýygnalyş döwründe Hudaý Öz halkyny sagaldar we ýaralaryny sarar. Dargadylyşda hakykaty ýaýratmak üçin edilen tagallalaryň täsiri örän az boldy, örän az zat amala aşyrdy ýa-da asla hiç zat amala aşyrmady; emma ýygnalyş döwründe, Hudaý Öz halkyny ýygnamak üçin elini uzadanda, hakykaty ýaýratmak ugrunda edilen tagallalar niýetlenen täsirini ýetirjekdir. Ähli adamlar bu işde birleşmeli we yhlasly bolmalydyrlar. Men gördüm ki, häzirki ýygnalyş döwründe bizi dolandyrmak üçin dargadylyşdan mysallara ýüzlenmek her kim üçin utançdyr; çünki Hudaý indi biziň üçin şol wagt edişinden artyk zat etmese, Ysraýyl hiç haçan ýygnalmazdy. Hakykaty wagyz edilişi ýaly gazetde hem neşir etmegiň zerurdygyny gördüm.” Review and Herald, 1850-nji ýylyň 1-nji noýabry.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

74-nji sahypadaky «Reb Öz halkynyň galyndysyny yzyna getirmek üçin elini ikinji gezek uzadypdy» diýen garaýyş diňe bir wagtlar Mesihe garaşýanlaryň arasynda bar bolan agzybirlige we güýje, şeýle hem Onuň Öz halkyny ýene-de birleşdirip, dikeldip başlandygy baradaky hakykata degişlidir». Irki Ýazgylar, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Waýt Irki Ýazgylarda Review and Herald-daky parçanyň üstünde durup, Işaýa pygamberiň sözlerini ulanandygy bilen baglanyşykly teswir berýär; ol şeýle diýdi: “Reb maňa Öz halkynyň galyndysyny yzyna gaýtaryp almak üçin elini ikinji gezek uzadandygyny görkezdi.” Ol Öz elini 1850-nji ýylda uzatdy. Ol şol halky 1844-nji ýylyň 22-nji oktýabrynda Iň Mukaddes Ýere ýygnanda, bu b.e. öň 677-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli dowam eden dargadylşygyň ahyrynda boldy. Hakyky şöhratly ýurtda ýaşaýan göni manydaky Ýahuda, Levililer 26-njy bapdaky “ýedi wagt” bilen laýyklykda, b.e. öň 677-nji ýylda başlap 2520 ýyl dargadyldy. 2520 ýylyň ahyrynda ruhy Ysraýyl 1844-nji ýylyň 22-nji oktýabrynda ýygnaldy we olar dessine dargadyldy; bu dargadylşyk Reb Öz elini ikinji gezek uzadanda tamamlandy. Ol olary şol bölekde ikinji gezek iki zady amala aşyrmak üçin ýygnaýar: Öz halkynyň “ýarasyny saramak” we Öz halkyny “dikeltmek”.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Men soňra üçünji perişdäni gördüm. Meni ugurdaşlyk edýän perişde aýtdy: ‘Onuň sözi gorkunçdyr, onuň wezipesi elhençdir. Ol bugdaýy alawdan saýlap aljak, bugdaýy bolsa asmanyň ammary üçin möhürlejek ýa-da daňjak perişdedir.’ Bu zatlar bütin aňy, bütin ünsüňi özüne çekmelidir. Maňa ýene-de, biziň rehimdarlygyň soňky habaryny alýandygymyza ynanýanlaryň, her gün täze ýalňyşlygy kabul edýän ýa-da öz içine siňdirýänlerden aýratyn bolmalydygy görkezildi. Men ne ýaşlaryň, ne-de garrylaryň ýalňyşlykda we garaňkylykda bolanlaryň ýygnaklaryna gatnamalydygyny gördüm. Perişde aýtdy: ‘Aň peýdasyz zatlaryň üstünde durmagyny goýsun.’” Manuscript Releases, 5-nji tom, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

1850-nji ýylda başlan ikinji ýygnanyşyk, Hudaýyň halkynyň baýdak hökmünde “ýokary galdyrylyp”, “göterilip” möhürlenmegini (baglanyşygyny) öňden şekillendirdi. 1850, Rebbiň ýüz kyrk dört müň adamy haçan ýygnandygyny kesgitleýär. Pygamberlik zerurlygy boýunça, ýygnanmazlaryndan öň olar dargadylan bolmalydy. Şonuň üçin, Ylham 11:11-däki “üç ýarym gün” 1260-ny alamatlandyrýar; bu 2520-niň ýarysydyr we 2020-nji ýylyň 18-nji iýulyndan soň gelen dargadylyşy aňladýar. Ylham 11:11, Işaýa 11:11-de beýan edilişi ýaly, ýüz kyrk dört müň bolmaly bolanlaryň ikinji ýygnanyşygyny hem-de milletlere garşy galdyrylan baýdagy görkezýär!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Şol gün Ýeseýiň bir köki bolar; ol halklar üçin bir baýdak bolup durar; beýleki milletler oňa ýüzlenerler; onuň rahatlygy şöhratly bolar.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Şol gün şeýle bolar: Reb Öz halkynyň galanlaryny — Assiriýadan, Müsürden, Patrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňziň adalaryndan galyp galanlaryny — satyn almak üçin elini ikinji gezek uzadar.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Ol halklar üçin bir nyşan diker; Ysraýylyň kowlanlaryny ýygnar we Ýahudanyň daganlaryny ýeriň dört künjeginden bir ýere jemlär. Işaýa 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

1850-nji ýylda Reb Habakkugyň iki tagtasy arkaly şekillendirilişi ýaly, Üçünji Perişdäniň habaryny Gijeki Nalyşyň habary bilen bilelikde wagyz edýän halky ýygnamak üçin Öz elini ikinji gezek uzatdy. 2023-nji ýylyň iýul aýynda-da Reb Habakkugyň iki tagtasy arkaly şekillendirilişi ýaly, Üçünji Perişdäniň habaryny Gijeki Nalyşyň habary bilen bilelikde wagyz edýän halky ýygnamak üçin Öz elini ikinji gezek uzatdy. 1850-nji ýyl hem, 2023-nji ýylyň iýul aýy hem Işaýanyň 11-nji babyň 11-nji aýatynda beýan edişi ýaly, “Öz halkynyň galanlarynyň” ýygnalyşyny görkezýär. 11-nji aýat 10-njy we 12-nji aýatlaryň arasynda ýerleşýär, şol aýatlaryň ikisi-de baýdagyň dünýä üçin galdyrylýandygyny görkezýär.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Üç aýatyň her biri nyşany görkezýär, emma ortaky aýat olary “galyndy” diýip atlandyrýar. Ol ýerdäki galyndy ikinji gezek ýygnalýar, olar haýsy taýpalardan ýygnalýan bolsa, şol taýpalaryň sany sekizdir. “8” diňe bir Nuhuň gämisinde bolup, ölümi görmezden köne dünýäden täze dünýä geçenleri görkezmän, eýsem “8” ýediniň içinden bolan sekizinji ýygnagy hem görkezýär. Ylham 11:11-däki iki şaýat direldilenlerdir. “8” sany direlişiň nyşanydyr, ýüz kyrk dört müňüň nyşanydyr, çokundyryşlygyň nyşanydyr we Laodikiýadan Filadelfiýa geçip, Işaýanyň milletler üçin nyşanyna öwrülenleriň nyşanydyr. Reb Öz elini ikinji gezek 1850-den 1865-e çenli döwürde hem, ýene 2023-nji ýylyň iýulynda hem uzadýar.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

2023-nji ýylda, 1856-njy ýylda bolşy ýaly, ýedi wagt baradaky täze nur bardy. 1856-njy ýyldan 1863-nji ýyla çenli bolan döwür, Reb öz galan halkyny goşun hökmünde galdyranda, ýüz kyrk dört müňüň taryhyny aňladýar.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Işaýa 11:11 Ylham 11:11 bilen kämil derejede gabat gelýär; ol hem Daniýel 11:11 bilen kämil derejede gabat gelýär. Işaýa bilen Ýahýa içerki bir taryhy beýan edýärler, Daniýel bolsa daşarky bir taryhy beýan edýär. Daniýeliň 11:11-däki daşarky ugry Ýahýanyň 11:11-däki içerki ugry bilen ugurdaş bolup geçýär, Işaýanyň 11:11-si bolsa daşarky ugurdan Hudaýyň başga sürüsini çagyrýan içerki ugruň nyşanyny görkezýär. Palmoni bu parçalary diňe ähli zatlaryň Ýaradyjysy bolan Biriniň ýerine ýetirip biläýjek ajaýyp bir dessä baglapdyr.

We will continue these things in the next article.

Biz bu meseleleri indiki makalada dowam etdireris.

Dialogue with Artificial Information:

Emeli Maglumat bilen Dialog:

Does the math world find any significance in the number “11”?

Matematika dünýäsinde “11” sanyna haýsydyr bir ähmiýet berilýärmi?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Hawa, 11 sanynyň diňe bir ýönekeý san bolmakdan başga-da, birnäçe hakyky matematiki gyzyklanma we ähmiýet nokatlary bar. Ine, matematikleriň we matematika höwesjeňleriniň köplenç aýratyn belläp geçýän esasy taraplary:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 bäşinji ýönekeý san bolup, iki belgili ýönekeý sanlaryň iň kiçisidir hem-de onluk ulgamda palindrom bolan ilkinji ýönekeý sandyr. “11” ýönekeý san bolan iň kiçi repunitdir (ýagny gaýtalanýan birliklerden düzülen san). Ol iki belgili ýönekeý sanlaryň arasynda iki belgisi hem birmeňzeş bolan ýeke-täk sandyr. 11, 22, 33, 44 we ş.m. Bu diňe “11” bilen amala aşýar. “11” Mersenne ýönekeý sanlarynyň eksponentidir. 1/11 = 0.090909… onluk ýazgysynyň gaýtalanýan döwri bary-ýogy 2-dir, emma 1/11 başga bir taýdan hem meşhurdyr: 11, 101, 1009, 10007, 100003 we ş.m. görnüşindäki ýönekeý sanlar yzygiderliligi arifmetiki progressiýadaky ýönekeý sanlar baradaky ara alyp maslahatlaşmalarda ýüze çykýar. Tertibi 22 bolan dihedral topar (kadaly 11-burçlugyň simmetriýalary) toparlar nazaryýetinde gyzyklanma döredýän abelian däl, merkezi bolmadyk gurluşa eýe bolan dihedral toparyň “11” onuň üçin iň kiçi ýönekeý san bolandygy sebäpli bellärliklidir. Nazary fizikada (setir nazaryýeti / M-nazaryýet) älem köplenç wagt-giňişligiň 11 ölçeginde nusgalaşdyrylýar, we şol ugurda işleýän fizikler bilen matematikler 11-iň peýda bolşuny ýygy-ýygydan aýratyn belleýärler. “11” belgileriniň sany jübüt bolan palindromik ýönekeý sanlaryň arasynda ýeke-täkdir (sebäbi 2-den uly jübüt belgili galanlarynyň ählisi 11-e bölünýär we şonuň üçin düzme sandyr). Bu gyzykly sanlar nazaryýetindäki teoremadyr.

Bottom line:

Netije:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

“11” π, e ýa-da altyn gatnaşygy ýaly şol bir derejedäki meşhurlyga eýe bolmasa-da, ol köp hadysalaryň iň kiçi ýa-da ilkinji mysaly hökmünde gaýtalap ýüze çykýar (ilkinji repunit ýönekeý sany, jübüt sanly ýeke-täk palindromik ýönekeý san, köp subutnamalarda we garşy mysallarda ir peýda bolşy, M-teoriýadaky 11 ölçeg we ş.m.). Şeýlelikde, hawa — matematika dünýäsi 11-i ähmiýetli san hasaplaýar.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Sözi ylham beren şol Sözüň hakyky düşündirijisidi. Mesih Öz taglymatlaryny diňleýjileriniň ünsüni tebigatyň sada kanunlaryna hem-de olaryň her gün görýän we el bilen ulanýan tanyş zatlaryna çekmek arkaly aýdyňlaşdyrdy. Şeýlelik bilen, Ol olaryň pikirlerini tebigydan ruhy hakykata tarap alyp bardy. Köpüsi Onuň tymsallarynyň manysyna dessine düşünip bilmedi; emma olar günsaýyn Uly Mugallymyň ruhy hakykatlar bilen baglanyşdyran şol zatlary bilen ýüzbe-ýüz boldukça, käbirleri Onuň ýüreklerine ornaşdyrmaga çalyşan ylahy hakykatyň sapaklaryny saýgardylar, we bular Onuň wezipesiniň hakykatyna ynandyrylyp, Hoş Habara öwrüldiler.” Sabbath School Worker, 1-nji dekabr, 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“Şeýlelik bilen tebigy patyşalykdan ruhy patyşalyga ugrukdyryp, Mesihiň tymsallary adamy Hudaý bilen, ýeri bolsa asman bilen birleşdirýän hakykat zynjyrynyň halkalarydyr.” Christ’s Object Lessons, 17.