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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Nine

Ýoel kitaby we Laodikiýadaky Ýedinji Günüň Adwentist Ybadathanasy — Ýigrimi dokuzynjy sany

Number Twenty-Nine

Ýigrimi dokuzynjy san

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Matta kitabyndaky bäşinji Mesihçi pygamberlik lapykeçligiň we ölümiň ýol görkezijisidir. 2020-nji ýylyň 18-nji iýulynda Naşwiliň ýok ediljekdigi baradaky ýalan öňünden aýdyş Eliýany we Musany öldürdi.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Bäşinji Mesihçi ýol belgisi 2020-nji ýylyň 18-nji iýulyndaky Umytsyzlyga düşmekdir.

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Şonda Ýermeýa pygamber arkaly aýdylan söz ýerine ýetdi: «Ramada bir ses eşidildi, agy-ýaş, zaryn agy we uly matam; Rahyl öz çagalary üçin aglaýar we teselli tapmak islemedi, çünki olar ýok». Matta 2:17, 18.

## Prediction

Çaklama

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Şeýle diýýär Reb: Ramada bir ses eşidildi: agy-zarlyk we ajy gözýaşy; Rahel öz çagalary üçin aglaýardy, çagalary üçin teselli tapmakdan ýüz öwürýärdi, çünki olar ýokdy. Ýeremiýa 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Musa bilen Iliýa Sodom bilen Müsüriň köçelerinde öldürilýär. Köne Ähdiň iň soňky beýany Rebbiň beýik we gorkunç gününiň öň ýanynda Iliýanyň geljekdigini görkezýär. Şol gorkunç gün Daniýeliň on ikinji babynda Mihailiň aýaga galmagy bilen başlanýar we Ylhamyň ýigrimi ikinji babynda: «adalatly bolan-da, adalatsyz bolan-da» baky şol ýagdaýda galar diýip yglan edýär.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Şol wagtda seniň halkyňyň ogullary üçin duran beýik serkerde Mikhail turar; we millet döräli bäri şol wagta çenli hiç haçan bolmadyk ýaly bir muşakgat wagty bolar; we şol wagtda kitapda ýazylan tapyljak her biri, ýagny seniň halkyň halas ediler. Daniel 12:1.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Zalymlyk edýän, goý, mundan beýläk-de zalymlyk etsin; nejis bolan, goý, mundan beýläk-de nejis bolsun; dogry bolan, goý, mundan beýläk-de dogry bolsun; mukaddes bolan hem, goý, mundan beýläk-de mukaddes bolsun. Ylham 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Synag möhleti ýapylmazdan ozal Ylýas peýda bolmalydyr, we ol Wahý on birinji bapda, synag möhleti ýapylmazynyň öň ýanynda öldürilýär hem-de direldilýär. Ol direldilýär we synag möhleti ýapylýança öz habaryny ýetirýär; şonda bolsa, dogrularyň hem-de erbetleriň ýene bir direlişi bolýar.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Ýeriň tozanynda uklap ýatanlaryň köpüsi oýanar: käbiri baky ýaşaýyş üçin, käbiri bolsa utanç we baky ýigrenç üçin. Daniel 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Şol aýratyn direlişiň yzysüre Mesihiň Ikinji Gelişi bolýar; onda dogruçyl ölüler direldilýär, soňra bolsa mukaddesler ýitenlere höküm edýän müň ýyl dowam edýär. Müň ýylyň ahyrynda ýene bir direliş we Mesihiň Üçünji Gelişi bolýar. Pygamberlik direlişleriniň hataryna papalyk haýwanyň direlişi hem girýär, ýöne şol direlişleriň her biri Hudaýyň pygamberlik Sözüniň aýratyn bir temasy bolup durýar. 2020-nji ýylyň 18-nji iýulynda ýüz kyrk dört müňüň Laodikeýa hereketi, 1844-nji ýyldan aňry wagt ulanylyşlaryny gadagan edýän Mesihiň buýrugyna garşy pitne turzup, özüni ýok etdi.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Soňra Rama şäherinde, ýagny buýsançy we öz-özüni beýgeltmegi aňladýan ýerde, bir ses eşidildi. Gowy ýolagçyny aňladýan Rahyl hasrat çekýär, çünki Musa bilen Ylýas ýok, has möhümi hem, olar teselli tapyp bilmeýärler. Olarda hiç bir teselli ýokdur, mukaddes Ruh bolsa Teselli Berijidir; ol çöldäki ses 2023-nji ýylyň iýul aýynda başlanda iberilmelidi.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Bu zatlar synag möhleti tamamlanmazyndan edil öň bolup geçýär, we Ylham kitaby boýunça, synag möhleti tamamlanmazyndan edil öň Isa Mesihiň Ylhamy açylýar. Şol açylma Musa bilen Ylýasyny direldýär; olar şol bir wagtda Rahyla hem bolup, ýagşy ýolagçy bolupdylar; ol öz çagalary üçin aglap, hasrat çekipdi, teselli tapyp bilmändi. Şol çagalar direldilende, onuň hasraty şatlyga öwrülýär.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Ol maňa şeýle diýdi: «Bu kitabyň pygamberlik sözlerini möhürleme; çünki wagt golaýdyr». Ylham 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Musa bilen Ylýas Sodom bilen Müsüriň köçelerinde ölüdi, we Mesih bilen bolşy ýaly, iki ýüz kyrk dört müň 2023-nji ýylyň iýul aýynda ýygnanyşyk başlananda Müsürden çagyrylyp çykarylar.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Altynjy Mesihi ýol belgisi 2023-nji ýylyň iýul aýynda Müsürden çykarylyşdyr.

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Ol Hirodyň ölýänçä şol ýerde boldy; muny Reb pygamber arkaly aýdyp: «Müsürden Oglumy çagyrdym» diýlen söz ýerine ýetirmek üçin boldy. Matta 2:15.

## Prediction

Çaklama

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Ysraýyl çaga wagtynda, Men ony söýdüm we Oglymy Müsürden çagyrdym. Hoşea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Müsür köçesinde öli ýatan wagtynda, çölden gelen asmanyň sesi Hezekieliñ öli süňkler jülgesini ýaşaýşa çagyrýar. Ol ses 2023-nji ýylyň iýul aýynda ýaňlanyp başlady.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Üç gün ýarymdan soňra, Hudaýdan gelen ýaşaýyş ruhy olaryň içine girdi, olar aýaklarynyň üstünde dik durdular; olary görenleriň üstüne bolsa uly gorky indi. Olar gökden özlerine şeýle diýýän güýçli bir sesi eşitdiler: «Bu ýere ýokaryk çykyň». Şeýlelikde olar buludyň içinde göge ýokaryk galdylar; duşmanlary hem olary görüp durdular. Ylham 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Hudaý Öz Ogluny Müsürden çagyrýar, şeýle hem Musany Müsürden çagyrdy; çünki Musa alfa, Isa bolsa omega hökmünde ýüz kyrk dört müňüň tejribesini aňladýar; olar Musanyň we Guzynyň aýdysyny aýdýarlar. Şol aýdyşa Müsürden çykmak baradaky çagyryş hem girýär. Ezekielde iki ädim görkezilýär; olar Adamyň ýaradylyşyndaky iki ädim arkaly öňünden şekillendirilipdi. Ilki beden emele getirilýär, soňra ýaşaýyş demi bedene üflenýär we şondan soň ol janlanýar. Ylham kitabynyň on birinji babynda birinji ädim, Hudaýyň Ruhunyň öldürilenleriň içine girmegidir, şondan soň olar aýak üstünde durdular. Olar duranlarynda, Hudaýyň goşunydyrlar. On birinji bapda Ruhy ýetirýän zat Ezekieliň ilkinji pygamberligi arkaly aňladylýar. Çölde ýaňlanýan ses Mukaddes Ruh bilen bilelikde gelýän pygamberlik habarydyr.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Matta kitabynda Gelip çykyşdaky on iki bap bilen bilelikde ýüz kyrk dört müň bilen baglaşylan ähti aňladýan iki şaýady emele getirýän on iki bap bar; şol baplar Gelip çykyşdaky on iki bapyň omega-sydyr. Ol erkekler we aýallar öz adamkärçiligi bilen birleşen Hudaýlyk gatnaşygynyň içinde ebedilik üçin möhürlenendir. Olar on birinji sagadyň işçileri üçin alamat bolýarlar.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Mukaddes Ruhuň işi dünýäni günä, dogrulyk we höküm barada ynandyrmakdyr. Dünýä diňe hakykata ynanýanlaryň hakykat arkaly mukaddeslenendigini, beýik we mukaddes ýörelgelere görä hereket edýändigini, Hudaýyň tabşyryklaryny ýerine ýetirýänler bilen olary aýak astyna salýanlaryň arasyndaky tapawut çyzygyny beýik, ýokary manyda görkezýändigini görmek arkaly duýdurylyp bilner. Ruhuň mukaddesleýşi Hudaýyň möhürine eýe bolanlar bilen galp dynç güni saklaýanlaryň arasyndaky tapawudy aýdyň görkezýär. Synag gelende, haýwanyň nyşanynyň nämedigi açyk görkeziler. Ol ýekşenbe gününi saklamakdyr. Hakykaty eşidendiklerinden soň hem bu güni mukaddes hasap etmegini dowam etdirýänler, döwürleri we kanunlary üýtgetmegi niýet eden günä adamyň nyşanyny göterýärler.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Ylhamyň on birinji babynda ýüz kyrk dört müňüň asmana çagyrylanda göterýän nyşany şudur: olar ilki Müsürden çagyrylýar, çünki olaryň öldürilen ýeri şol ýerdir. Çölden çykýan bir ses olary Müsürden çagyrýar; şeýlelikde olar on birinji sagadyň işçileri üçin alamat bolsunlar. Olaryň 2024-nji ýylda direldilişi hem, haýsy beýanynyň göz öňünde tutulýandygyna görä, dogluş we oýanyş hökmünde görkezilýär. Dogluş nukdaýnazaryndan olar on gyz baradaky tymsaly berjaý edýänlerdir, we bu manyda olaryň dogluşy päk gyzdan dogluşdyr, hem-de alamat olaryň özleridir.

## The Seventh Messianic Waymark is 2024

Ýedinji Mesihçi ýol görkezijisi 2024-dür.

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Bularyň hemmesi Reb tarapyndan pygamber arkaly aýdylan şu sözüň ýerine ýetmegi üçin boldy: «Ine, bir gyz göwreli bolar we bir ogul dograr, Onuň adyna Imanuil diýerler», munuň manysy bolsa, «Hudaý biziň bilendir». Matta 1:22, 23.

## Prediction

Çaklama

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Şonuň üçin Rebbiň Özi size bir alamat berer: ine, gyz göwreli bolup, bir ogul dogurar we onuň adyny Imanuwel diýip atlandyrar. Işaýa 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Musa bilen Mesihiň taryhynda bolşy ýaly, Millerit taryhynda-da alamatlar bardy. Ahyrky günlerde Laodikýa Adventizmi alamat gözlär, olaryň ýeke-täk alamaty bolsa Ýunusyň alamatydyr. Şeýle hem, 2024-nji ýylda direldilýänler üçin-de bir alamat bar. Olaryň alamaty Lewiler kitabyndaky ýigrimi altynjy bapdaky “ýedi wagt”dyr.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Ine, saňa alamat bolar: şu ýyl öz-özünden bitenini iýersiňiz, ikinji ýylda hem şondan gögerenini; üçünji ýylda bolsa tohum sepiň, hasyl oruň, üzüm baglaryny ekiň we olaryň miwesini iýiň. Ýahuda nesliniň gutulyp galan galyndysy ýene-de aşak kök urar we ýokary miwe berer. Çünki Iýerusalimden bir galyndy çykar, Sion dagyndan hem gutulanlar çykar; Hökmürowan Rebbiň yhlasy muny ýerine ýetirer. 2 Patyşalar 19:29–31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Eger siz: “Ýedinji ýylda näme iýeris? Ine, biz ekin ekmeris-de, hasylymyzy hem ýygnamarys” diýseňiz, onda Men altynjy ýylda Size Öz berekedimi buýuraryn, ol üç ýyllyk hasyl getirer. Siz sekizinji ýylda ekin ekersiňiz, dokuzynjy ýyla çenli öňki hasyldan iýersiňiz; tä onuň täze hasyly gelip ýetýänçä, köne ätiýaçdan iýersiňiz. Lewiler 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Gaçyp gutulanlar, Ysraýylyň kowulanlary hökmünde hem şekillendirilýär, olar özlerini ýigrenen dogan-garyndaşlary tarapyndan kowuldylar. Olaryň dogan-garyndaşlary olary kowup çykardylar, çünki olar Musanyň «ýedi gezek» diýen sözleri bilen şekillendirilen Sabat hakykatyny inkär edip bilmeýärdiler.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Reb Iýerusalimi bina edýär; Ol Ysraýylyň kowulanlaryny bir ýere ýygnaýar. Zebur 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Reb 2023-nji ýylyň iýul aýynda galyndylary ýygnap başlady, we galyndylar Ysraýylyň “kowulanlarydyr”. 2023-nji ýylyň iýul aýynda Ol Öz kowulanlaryny ýygnamak üçin ikinji gezek elini uzatdy. Ol 1849-njy ýylda, 1856-njy ýylda Musanyň ýedi wagtynyň omega nurundan öňürti, ikinji gezek elini uzatdy. Alfa nury Milleriň ilkinji pygamberlik açyşy — Musanyň ýedi wagty — arkaly şekillendirildi.

> 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. 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. 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 11:10–12.

> Şol gün Ýeşeýiň kökünden bir nesil çykar, ol halklar üçin baýdak bolup durar; butparaz halklar oňa ýüzlenerler; onuň rahatlygy şöhratly bolar. Şol gün şeýle bolar: Reb öz halkynyň galanjak galyndysyny Assiriýadan, Müsürden, Pathrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňiz adalaryndan yzyna getirmek üçin elini ikinji gezek uzadar. Ol milletler üçin baýdak diker, Ysraýylyň kowlanlaryny ýygnar we Ýahudanyň dagynyklarını ýeriň dört künjeginden bir ýere jemlär. Işaýa 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Kowulanlar nyşan hökmünde ýokary galdyrylanda, olar şonda on birinji sagatdaky işçileri ýygnarlar; bu işçiler “diňe görmek arkaly duýdurylyp bilerler”, ýagny “Hudaýyň möhürine eýe bolanlar bilen galp dynç gününi saklaýanlaryň arasyndaky tapawudy” görmek arkaly. On birinji sagatdaky işçiler üçin nyşan — kowulanlardyr, kowulanlaryň ÖZ nyşany bolsa, “şu ýyl öz-özünden ösýän zatlary iýmek, ikinji ýylda hem şondan bitýäni iýmek; üçünji ýylda bolsa tohum sepiň, orak ediň, üzüm baglaryny ekiň, we onuň miwesini iýiň” diýen syrdyr.

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Parçanyň syrly manysy şundan ybaratdyr: ol Levililer 25-nji we 26-njy baplardaky “ýedi gezek” düşünjesini aňladýar. Ýeriň dynç alýan Sabaty, ähtiň bir bölegi bolup, wada edilen ýer üçin ýedinji ýylyň dynçlygyny berjaý etmegiň ýa-da ret etmegiň netijesinde gelýän berekedi hem-de näleti hem kesgitleýär. Ýüz kyrk dört müňüň nyşany, ähtiň üç gatly wadasynyň ýeriň ýedinji ýyl Sabaty arkaly şekillendirilýän bölegidir. “Ýedi gezek” baradaky binýatlaýyn hakykat, täze ýürek we täze akyl, şeýle hem täze beden hem-de ýaşar ýaly bir ýer wada berýän ähtiň üç düzüminden birini kesgitleýär.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Ýedinji günüň Sabady Hudaý bilen Öz halkynyň arasyndaky alamatdyr, emma şol ýedinji günüň Sabady gadymy Ysraýyla berlen äht jogapkärçiligini hem aňladýar. Olar On tabşyrygyň goragçylary, amanat saklaýjylary bolmalydy. Waýt uýamyz 1844-nji ýylda häzirki zaman Ysraýylynyň gadymy Ysraýyl bilen laýyklykda diňe bir On tabşyrygyň däl, eýsem Hudaýyň pygamberlik Sözüniň hem amanat saklaýjylary edilendigini açyk beýan edýär.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Hudaý şu döwürde Öz ybadathanasyny, gadymy Ysraýyly çagyryşy ýaly, ýer ýüzünde ýagtylyk bolup durmaga çagyrdy. Hakykatyň kuwwatly gylyjy bilen, birinji, ikinji we üçünji perişdeleriň habarlary arkaly, Ol olary ybadathanalardan we dünýäden aýryp, Özüne mukaddes ýakynlyga getirdi. Ol olary Öz kanunynyň amanatçylary etdi we bu wagt üçin pygamberligiň beýik hakykatlaryny olara ynanyp tabşyrdy. Gadymy Ysraýyla ynanylyp tabşyrylan mukaddes ylahy sözler ýaly, bular hem dünýä ýetirilmäge degişli mukaddes bir amanatdyr. Ylham 14-däki üç perişde Hudaýyň habarlarynyň nuruny kabul edýän we ýer ýüzüniň boýdan-başa ähli künjeginde duýduryşy yglan etmek üçin Onuň wekilleri hökmünde öňe çykýan halky aňladýar.” Testimonies, 5-nji tom, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

On tabşyryk ýedinji günki Sabat alamaty bilen aňladylýar, pygamberlik kanunlary bolsa ýedinji ýylky Sabat bilen aňladylýar. Laodikiýaly Ýedinji Günüň Adventizmi gämiden böküp çykyp, güneşe sežde edip başlamagynda örän utanja galjakdyr, ýöne olaryň ilki ret eden Sabat tabşyrygy Musanyň “ýedi wagtydyr.”

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Wada edilen diyary ýeňmek üçin Hudaýyň halky diňe ýedinji günüň Sabatyny däl, eýsem ýedi ýyllyk Sabaty hem düşünmeli we goldamalydyr. Laodikiýaly Adventizm bu Mukaddes Kitaba degişli hakykaty ýalana büremek arkaly ört-basdyr etse-de, ony ret edip bilmez. Olary nyşan boljaklary kowup çykarmaga eltýän ýigrenjiniň köki şudur.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> “Atamyň maşgalasynyň aglabasy gelşiň habaryna çyn ýürekden iman edýänlerdi, we bu şöhratly taglymat barada şaýatlyk edendigimiz üçin biziň ýedimiz bir wagtlar Metodist ybadathanasyndan çykaryldyk. Şol wagtda pygamberiň sözleri biziň üçin diýseň gymmatlydy: ‘Meniň adym üçin sizi ýigrenen, sizi kowup çykaran doganlaryňyz: Reb şöhratlansyn diýdiler; emma Ol siziň şatlygyňyz üçin peýda bolar, olar bolsa utanarlar.’ Işaýa 66:5.”

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Şu wagtdan başlap, 1844-nji ýylyň dekabryna çenli, meniň şatlyklarym, synaglarym we lapykeçliklerim töweregimdäki söýgüli Advent dostlarymyňky ýalydy. Şol wagt men biziň Advent uýalarymyzyň birine bardym, we irden biz maşgala gurbanlyk ojagynyň daşynda dyza çökdük. Bu tolgunyşykly bir pursat däldi, we ol ýerde bary-ýogy bäşimiz bardyk, hemmämiz hem aýaldyk. Men doga edýärkäm, Hudaýyň güýji üstüme öň hiç wagt duýmadyk derejede indi. Men Hudaýyň şöhratynyň görnüşine gurşaldym, we edil ýer ýüzünden barha ýokarlanyp barýan ýaly boldum, hem-de aşakda beýan edilişi ýaly, Advent halkynyň Mukaddes Şähere bolan syýahatyndan käbir zatlar maňa görkezildi.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Ellen Waýtyň ilkinji görnüşi, özlerini ýigrenen doganlary tarapyndan kowulyp çykarylandan soň bir ýere ýygnanan bäş zenanyň arasynda berildi; bu bäş zena (bäş paýhasly gyzy aňladyp) şeýle bolupdy. Olar Ikinji Geliş taglymaty üçin ýigrenildiler, şeýlelikde ahyrky günleriň kowulanlaryny nusgalandyrýardylar.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> Men atçylykly ýygnagy we atçylykly Adventistleri gördüm; olar Ýahuda ýaly bolup, hakykata garşy çykmak üçin olaryň täsirini gazanmak maksady bilen bizi katoliklere satarlar. Şonda mukaddesler katoliklere az tanalýan, göze ilmeýän bir halk bolar; emma ýygnaklar we biziň imanmyzy hem däp-dessurlarymyzy bilýän atçylykly Adventistler (çünki olar bizi Şenbe güni sebäpli ýigrenýärdiler, sebäbi ony ret edip bilmeýärdiler) mukaddesleri satarlar we halkyň düzgünlerini äsgermezlik edýänler hökmünde olary katoliklere habar bererler; ýagny, olaryň Şenbe gününi tutup, Ýekşenbe gününi äsgermezlik edýändiklerini aýdyp bererler.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Soňra katolikler protestantlara öňe gitmegi buýrarlar we hepdäniň ýedinji gününiň ýerine birinji gününi berjaý etmejekleriň ählisiniň öldürilmelidigi barada perman çykararlar. Sanlary köp bolan katolikler hem protestantlaryň tarapynda durarlar. Katolikler öz güýjüni haýwanyň keşbine bererler. Protestantlyar bolsa, öz eneleriniň öňlerinde edişi ýaly, mukaddesleri ýok etmek üçin hereket ederler. Emma olaryň permany netije bermänkä ýa-da miwe getirmänkä, mukaddesler Hudaýyň Sesi arkaly halas ediler.” Spalding we Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

“Resmi” (ýagny, diňe at boýunça) “Adwentistler, Ýahuda ýaly, bizi katoliklere satardylar.” Olar muny “Sabath sebäpli” çykarylanlary “ýigrenýändikleri” üçin etdiler. Resmi Adwentistler ýedinji günüň Sabathyny saklaýandyklaryny ykrar edýärler, şonuň üçin bu ýerde salgy berilýän Sabath şol bolup bilmez. Olar çykarylanlary ýigrenýärler, çünki olar William Milleriň şahsyýetindäki Ylýasyň alfa düşünjesi bolan Musanyň ýedi wagty baradaky düýpli hakykaty ret edip bilmeýändiklerini bilýärler.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Hudaý bize täze bir habary bermeýär. Biz 1843-nji we 1844-nji ýyllarda bizi beýleki ybadathanalardan çykaryp getiren habary yglan etmelidiris.” Review and Herald, 1905-nji ýylyň 19-njy ýanwary.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> 1840–1844-nji ýyllarda berlen ähli habarlar häzir güýçli täsir bilen beýan edilmelidir, çünki ýoluny ýitiren adamlar köpdür. Bu habarlar ähli ybadathanalara ýetirilmelidir.» Manuscript Releases, 21-nji jilt, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “1841, ‘42, ‘43 we ‘44-nji ýyllarda kabul eden hakykatlarymyz indi öwrenilmeli we yglan edilmelidir.” Manuscript Releases, 15-nji tom, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Duýduryş geldi: 1842, 1843 we 1844-nji ýyllarda gelen habardan bäri biz gurup gelýän imanyň binýadyny sarsdyrjak hiç zadyň aralaşmagyna ýol berilmeli däldir. Men bu habaryň içindedim, şondan bäri bolsa Hudaýyň bize beren nuruna wepaly bolup, dünýäniň öňünde durup gelýärin. Biz günsaýyn Hökümdardan yhlasly doga bilen nur gözläp, aýagymyz goýlan meýdançadan aýagymyzy çekmegi niýet etmeýäris. Siz meniň Hudaýyň maňa beren nurundan ýüz öwürip biljekdigimi pikir edýärsiňizmi? Ol Ebedi Gaýa ýaly bolmalydyr. Ol maňa berlen gününden bäri ýol görkeziji bolup gelýär.” Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Ýahuda sadukilerden we fariseýlerden düzülen Sinedriniň nyşany däldir; Ýahuda on iki şägirdiň biri bolupdy. Ol Mesihiň Pentikost güni nikalaşjak bolan äht gelniniň biridi. Kowlananlara garşy edilen dönüklik Ýahudadan, ýagny Laodikýa döwri Ýedinji Gün Adventistler ybadathanasyndan gelýär. Olar köp nyşanlar bilen görkezilýärler; mysal üçin, Malaky üçünji bapda Ähtiň Habarçysy tarapyndan ret edilýän lewiler ýaly. Şol arassalanmada lewiler aýrylýar, olaryň sany bolsa, wepaly bolsun ýa-da wepasiz, 25-dir. Lewiler öňki ýyllardaky ýaly sadaka hökmünde ýokary galdyrylmazdan ozal arassalanýar.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Ol kümüşi eredip arassalaýan ýaly otursyn; ol Lawynyň ogullaryny arassalap, altyn bilen kümüş ýaly päklär, şeýlelikde olar Rebbe dogrulyk bilen gurbanlyk hödürlärler. Şonda Ýahuda bilen Ýerusalimiň gurbanlygy Rebbe gadym günlerdäki ýaly, öňki ýyllardaky ýaly hoş ýakar. Malaky 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Lewiler gurbanlykdyr, çünki olar beýik gurbanlyk bolan Mesihiň häsiýetini kämil şöhlelendirýärler. Şol ýigrimi bäş Lewi gurbanlyk hökmünde ýokary galdyrylanda, Ezekiel 8-däki galp ýigrimi bäş Lewi güne tagzym edýärler.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Ýahuda diňe bir erbet Lewili adamy aňlatman, eýsem Ýahudanyň otuz kümüş teňňesi bilen şekillendirilişi ýaly, otuz ýyllyk taýynlanan erbet ruhanyny hem aňladýar.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Soňra Onuň üstünden dönüklik eden Ýahuda, onuň höküm edilendigini görende, eden işine puşman edip, şol otuz kümüş teňňäni baş ruhanylara we ýaşululara yzyna getirip: «Men bigünä gany satyp, günä etdim» diýdi. Olar bolsa: «Munyň bize näme dahyly bar? Özüň gör!» diýdiler. Şonda ol kümüş teňňeleri ybadathanada taşlap çykdy-da gitdi we baryp özüni asdy. Matta 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Ýahuda tarapyndan zyňlyp taşlanan otuz kümüş bölegi, Malahiniň üçünji babyndaky Ähtiň Ilçisiniň hapa garyndyny (galp kümüşi) taşlamagyny (arassalamagyny) aňladýar. Şol pis ruhanylyk Korahyň, Datanyň we Abiramyň pitnesi, hem-de 1888-nji ýylyň pitneçileri bilen şekillendirilipdi. ABŞ, ýer-ýyrtyjy agzyny açanda, şol pis ruhanylyk ýuwdulyp ýok edilýär. Soňra ýekşenbe kanuny bilen başlanýan giçki ýagmyryň doly dökülmegi döwründe ot olaryň yzyna eýerijilerini ýok edýär.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Mesihiň günlerinde alamat hökmünde bakyra dogluş, ahyrky günlerde paýhasly bakyrlaryň alamatyny aňladýar. Şol döwürde Sanhedrin, ýagny Laodikeýa Seventh-day Adventist buthanasy, bir alamat gözlär, emma Laodikeýa berlen ýeke-täk alamaty görmäge ukyply bolmaz. Beýik köpçülik, on birinji sagadyň işgärleri üçin alamat — ýekşenbe kanuny synag döwründe erkekleriň we aýallaryň hepdäniň ýedinji günündäki Sabady berjaý edýändigini görmekdir. Galyndynyň öňki äht halky bilen jedelindäki alamaty — Habakkugyň iki mukaddes tagtasynyň ikisiniň hem merkezi sütüni hökmünde kesgitlenen Adventizmiň esaslaryny aňladýan ýedinji ýylyň Sabadydyr. Laodikeýa Adventizmine berlen alamat Ýunusyň alamatydyr; ol Mesih bilen Petrusyń arasyndaky gepleşikde beýan edilýär.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Isa Keýsariýa Filipiniň töwereklerine gelende, şägirtlerinden sorap, şeýle diýdi: Adam Oglunyň kimdigini adamlar näme diýýärler? Olar hem aýtdylar: Käbirleri Seni Ýahýa Çokundyryjy diýýärler; käbirleri Ylýas; başgalar bolsa Ýeremiýa ýa-da pygamberleriň biri diýýärler. Ol olara diýdi: Emma siz Meni kim diýip aýdýarsyňyz?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> Şimun Petrus jogap berip şeýle diýdi: Sen Mesihsiň, diri Hudaýyň Oglusy. Isa oňa jogap berip diýdi: Bagtyýarsyň, Şimun Barjona; çünki muny saňa ten bilen gan açyp görkezmedi, eýsem göklerdeki Atam açdy. Men saňa hem diýýärin: sen Petrussiň, we Men Öz ybadathanamy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün gelmez. Men saňa gökleriň Patyşalygynyň açarlaryny bererin; ýerde näme baglasaň, gökde baglanan bolar; we ýerde näme çözseň, gökde çözülýän bolar.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Soňra Ol öz şägirtlerine Öziniň Isa Mesihdigini hiç kime aýtmazlyklaryny berk tabşyrdy. Matta 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Sinedrion üçin alamat, şonuň üçinem Adventizm üçin alamat Ýunusyň alamatydyr. Simon Barýona bu bölege äht adamyň nyşany hökmünde girizilýär, çünki onuň ady üýtgedilmek üzeredir. Abramyň ady ähtde üýtgedildi. Şawulyň ady Pawlus diýip üýtgedildi. Ýakubyň ady Ysraýyl diýip üýtgedildi. Şol üç şaýat Mukaddes Ýazgylardaky bir keşbiň ady üýtgedilende, onuň äht adamy görkezýändigini, şonuň üçinem iň soňky äht halkyny, ýagny ýüz kyrk dört müňi, öňünden şekillendirýändigini tassyklaýar. Şol üç şaýat, şeýle hem, äht adamyň adynyň, ady üýtgedilen adamyň bilen baglanyşykly pygamberlik nyşanyny aňladýandygyny tassyklaýar. Şawul “saýlanan” diýmegi aňladýar, çünki ol hoş habary başga milletlere ýetirmek üçin saýlanypdy. Onuň ady Pawlus diýip üýtgedildi, bu bolsa kiçi diýmegi aňladýar, sebäbi ol özüniň gözünde resullaryň iň kiçisidi, çünki ol Hudaýyň ybadathanasyny yzarlapdy. Aldaw bilen öňe geçiji bolan Ýakup, Ysraýyl adynyň aňladşy ýaly, adynda-da, tejribesinde-de ýeňiji bolana öwrüldi. Petrusyň ady Simon bolup, eşidýän adam diýmegi aňladýar; Barýona bolsa Ýunusyň ogly diýmegi aňladýar.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Petrus Ýunusyň soňky neslini wekilleşdirýär, çünki ol Ýunusyň ogludyr. Ýunus «kepderi» diýmegi aňladýar, Simon bolsa kepderiniň habaryny eşiden kişidir; Simon Barýunus Isanyň mesh edilmeginiň habaryny eşidipdi, ýagny Ol çokundyrylanda we Isa Mesih bolanda, Mukaddes Ruh kepderi görnüşinde inipdi. Ýunusyň habary kepderiniň habarydy; ol Isanyň çokundyrylmagynda gudrat bilen mesh edilmegini aňladýardy. Ýunusyň habary Ýunusyň üç gün kitniň garnynda bolmagy bilen şekillendirilipdi. Şol üç gün ilkinji miweler baýramyna çenli bolan Pesahyň üç günidir; olar Mesihiň çokundyrylmagy we Ýunusyň kitniň garnynda bolan döwri arkaly nusgalanýar.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Ýunusyň alamaty, Mesihiň çokundyrylýan wagtynda Onuň üstüne inen mesh edilşiniň alamatydyr; bu bolsa 11-nji sentýabrda Ylham kitaby on sekizinjidäki perişdäniň inişini öňünden görkezýär. 11-nji sentýabr, Ýunusyň üç güni bilen şekillendirilen üç basgançakly synag işini başlatdy. Şol üç basgançak Millerit taryhynda hem görkezilýär. 1840-njy ýylyň 11-nji awgusty birinji perişdäniň synagyny, 1844-nji ýylyň 19-njy apreli ikinji perişdäniň synagyny we 1844-nji ýylyň 22-nji oktýabry üçünji synagy belledi. Şol üç basgançak 11-nji sentýabry, 2020-nji ýylyň 18-nji iýulyny we Ýekşenbe kanunyny aňladýar.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Ýekşenbe kanuny wagtynda Ýunus balygyň agzyndan tüýkürilip çykarylýar; hut şol ýerde-de Mesih Laodikýäni Öz agzyndan tüýkürip çykarýar; hut şol ýerde-de Bilgamyň eşegi agzyny açyp gepleýär; hut şol ýerde-de Ýahýa Çokundyryjynyň kakasy Zekerýa sözleýär; hut şol ýerde-de Amerikanyň Birleşen Ştatlary aždarha hökmünde gepleýär. Soňra Ýunus 2024-nji ýylda Musa we Ylýas bilen bile direldilenleriň nyşany hökmünde dünýä iň soňky duýduryşy berýär. Ol janlar Sodomyň we Müsüriň köçelerinde öldi, şondan soň bolsa Ezekiýeliň gudratly goşuny hökmünde direldilýär. Olar direlşinde Ýunusyň alamatyna öwrülýärler, çünki ol ölüp, Ninewä iň soňky habary bermek üçin direldilýänleri aňladýar. Kitiň garnyndaky Ýunus, ýolbarslaryň çukurundaky Daniýel, gaýnap duran ýag küýzesindäki Ýahýa — bularyň hemmesi simwolik ölüm we direlişi başdan geçiren ýüz kyrk dört müňi aňladýar. 9/11-de bolan mesh edilme, Ezekiýeliň gudratly goşunynyň direlişine çenli, Mesihiň Öz direlişine çenli bolan çokundyrylmasyny aňladýar.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Fariseýler hem Sadduseýler gelip, Ony synap, asmandan özlerine bir alamat görkezmegini soradylar. Ol bolsa olara jogap berip diýdi: Agşam bolanda: «Howa ýagşy bolar», diýýäňiz, çünki asman gyzyl bolýar. Irden bolsa: «Bu gün howa erbet bolar», diýýäňiz, çünki asman gyzyl we tutuk. Eý, ikiýüzlüler, siz asmanyň keşbini saýgaryp bilýäňiz; emma zamanalaryň alamatlaryny saýgaryp bilmeýärsiňizmi? Erbet we zynahor nesil alamat gözleýär; ýöne oňa Ýunus pygamberiň alamatyndan başga hiç bir alamat berilmez. Şeýle diýip, olary goýup, gitdi. Matta 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Iň beýik gudrat Lazarusyň direlmegi boldy.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Mesihe Lazarusyň ýanyna gelmegini gijikdirende, Ony kabul etmediklere garşy rehim maksady bardy. Ol saklandy, sebäbi Lazarusy ölümden direltmek arkaly Öz inatçy, imansyz halkyna Özüniň hakykatdan hem ‘direliş we ýaşaýyş’dygynyň ýene bir subutnamasyny bermek isledi. Ol Ysraýyl öýüniň garyp, azaşan goýunlary bolan bu halkdan ähli umydyny üzmäge meýilli däldi. Olaryň toba etmezligi sebäpli Onuň ýüregi parçalanýardy. Öz rehimdarlygynda Ol olara Özüniň Dikeldiji, ýagtylyga ýaşaýşy we ölmez-ýitmezligi çykarmaga diňe Özüniň ukyply Bolan Şoldygyny ýene bir subutnama hökmünde bermäge niýet etdi. Bu, ruhanylaryň ýalňyş düşündirip bilmejek subutnamasy bolmalydy. Onuň Betaniýa gitmegini gijikdirmeginiň sebäbi şu boldy. Täç geýdiriji bu gudrat, ýagny Lazarusy direltmek, Hudaýyň Onuň işine hem-de ilahydygyna bolan talabyna möhür basmalydy.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Mesih Lazarus dirilmezinden öň garaşdy, we Lazarus diňe bir “täç gudraty” bolman, eýsem Hudaýyň işiniň “möhüri” hem boldy. Şol bölekde Ýunusyň alamaty diňe zynahor hem-de ýaman nesil üçin berlen ýeke-täk alamatdyr. Möhürleme işiniň wagtynyň örän anykdygyny görmek möhümdir. Biz ýüzlenýän şol bölekde, Petruň ady üýtgedilende, şondan beýläk Isanyň Öz ölümüne tabşyrylmalydygyny aýan edip başlamagy bize habar berilýär; emma Matta soňky aýatda şeýle ýazýar: “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Soňra derrew indiki aýatda ol şeýle ýazýar: “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Parça Isaýyň adamlaryň Özüni kim hasaplaýandyklaryny soramagy bilen başlanýar; soňra bolsa, Onuň şägirtlerinden Özünü kim hasaplaýandyklaryny soraýan dowamly sorag berilýär.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Isa Sezariýa Filipiniň töweregine geleninde, Öz şägirtlerinden sorap diýdi: «Ynsan Ogly bolan Meni adamlar kim diýýärler?» Olar hem: «Käbirleri Seni Çokundyryjy Ýahýa diýýärler; käbirleri Ylýas; beýlekiler Ýeremiýa ýa-da pygamberleriň biri diýýärler» diýdiler. Ol olara diýdi: «Emma siz Meni kim diýýärsiňiz?» Matta 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Petrus jogap bereninde, Isanyň Mesihdigini we diri Hudaýyň Ogludygyny yglan edýär. “Mesih” sözi ibranyça “Maşiýa” sözüniň grekçesidir. Isa Özüniň kimdigi baradaky sowaly gozgaýar we şägirtlerini Özüniň Maşiýadygy hakykatyna getirýär, emma dessine olara muny hiç kime aýtmazlygy tabşyrýar. Şol wagtdan başlap, Ol Matta Injiliniň soňky üç babyndaky ýigrimi üç ýolbelgini berjaý etjekdigini öwretmäge başlady, ýöne Mesih bilen baglanyşykly hakykatlaryň ädimme-ädim açylmagy zerurdy.

We will continue these Messianic waymarks in the next article.

Biz bu Mesihi ýol görkeziji belliklerini indiki makalada dowam etdireris.

## Alpha light of the third angel

Üçünji perişdäniň alfa nury

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “1846-njy ýylyň güýzünde biz Mukaddes Kitabyň Sabatyny berjaý edip başlamaga, ony öwretmäge hem-de goramaga başladyk. Şol ýylyň has irki döwründe Massaçusets ştatynyň Nýu-Bedford şäherine eden saparymda meniň ünsüm ilkinji gezek Sabata çekildi. Şol ýerde men ir döwürde advent imanyny kabul eden we bu işe işjeň zähmet çeken Ýaşuly Joseph Bates bilen tanyş boldum. Ýaşuly B. Sabaty berjaý edýärdi we onuň möhümdigini nygtaýardy. Men onuň möhümdigini duýmaýardym we Ýaşuly B.-niň beýleki dokuz buýrukdan has köp derejede dördünji buýruk üstünde durmak bilen ýalňyşýandygyny pikir edýärdim. Emma Reb maňa asmandaky mukaddes ýer barada görnüş berdi. Asmanda Hudaýyň ybadathanasy açyldy, maňa rehmet tagty bilen örtülen Hudaýyň sandygy görkezildi. Iki perişde sandygyň iki ujunda durýardy; olaryň ganatlary rehmet tagtynyň üstüne ýaýylypdy, ýüzleri bolsa oňa tarap öwrülgidi. Maňa ýoldaşlyk edýän perişde muny Hudaýyň barmagy bilen ýazylan mukaddes Kanuna hormat garyşyk gorky bilen seredýän ähli asman goşunlaryny aňladýandygyny habar berdi. Isa sandygyň gapagyny galdyrdy, men bolsa üstünde On Buýruk ýazylan daş tagtalary gördüm. Men on düzgün-nyzamyň hut merkezinde dördünji buýrugy görenimde haýran galdym; onuň daşyny ýumşak bir ýagtylyk halasy gurşap alypdy. Perişde şeýle diýdi: ‘Bu, on buýrukdan asmanlary, ýeri we olaryň içindäkileriň hemmesini ýaradan diri Hudaýy kesgitleýän ýeke-täk buýrukdyr. Ýeriň binýady goýlanda, şol wagt Sabatyň hem binýady goýuldy.’” Testimonies, 1-nji jilt, 75.

## Omega light of the third angel

Üçünji perişdäniň omega nury

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Hudaý bilen gatnaşyk saklaýanlar Dogrulygyň Gününiň nurunda ýörärler. Olar Hudaýyň huzurynda öz ýollaryny bozup, öz Halasgärini masgara etmezler. Asman nury olaryň üstüne saçýar. Bu dünýä taryhynyň ahyryna golaýlaşdygyça, olaryň Mesih baradaky we Oňa degişli pygamberlikler baradaky bilimleri ep-esli artýar. Olar Hudaýyň nazarynda çäksiz gymmatlydyr; çünki olar Onuň Oglunyň birligindedirler. Olar üçin Hudaýyň Sözi iň ýokary gözellik we mähirli özüneçekijilik bilen doludyr. Olar onuň ähmiýetini görýärler. Hakykat olara açylýar. Bedene girme baradaky taglymat ýumşak bir şöhle bilen ýagtylandyrylýar. Olar Mukaddes Ýazgynyň ähli syrlary açýan we ähli kynçylyklary çözýän açardygyny görýärler. Nury kabul etmäge we nurda ýöremäge höwessiz bolanlar takwalygyň syryna düşünip bilmezler, emma haçy alyp, Isanyň yzyna düşmekden çekinmedikler Hudaýyň nurunda nury görerler.” The Southern Watchman, April 4, 1905.

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