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

Ýoel Kitaby we Laodikeýa Ýedinji Gün Adventist Ybadathanasy - On Ikiinji San

Number Twelve

On Iki

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Meniň islegim, Ýoýeliň pygamberlik şaýatlygyny şeýle bir görnüşde beýan etmekdir welin, Pentikostda Petrusyñ aýdýan we edýän zatlarynda Ýoýeliň şaýatlygy tanalyp bilinsin. Men Pentikostda Petrusyñ näme edendigini we näme aýdandygyny Mukaddes Kitabyň anyk görkezýändigine ynamlydyryn, emma men Petrusyñ Pentikost habaryny Ýoýel kitabynyň berjaý bolşy hökmünde beýan eden mahaly, ol soňky ýagşyň taryhynda pygamberlik taýdan nämäniň nyşanasy bolandygyny düşünmäge çalyşýaryn.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petrus Hudaýyň galan halkynyň nyşanydyr we bu diňe Pentikostda däl, eýsem Matta 16-da ýerleşýän Kaýsariýa Filipide hem görkezilýär. Kaýsariýa Filipi Danyýel on birinji bapdaky on üçünji bilen on bäşinji aýatlaryň arasynda ýerleşýär; bu üç aýat ilki bilen Kaýsariýa Filipiniň Panium diýlip atlandyrylan taryhy döwründe ýerine ýetirilip başlanan söweşi beýan edýär. On üçünji bilen on bäşinji aýatlar Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyny görkezýän on altynjy aýatdan öň gelýär. Onunjy aýat 1989-njy ýylda Sowet Soýuzynyň dargamagyny görkezýär. Danyýel on birinji bapdaky onunjy aýatdan on altynjy aýada çenli bolan bölek 1989-njy ýyldan ýekşenbe kanunyna çenli döwri aňladýar, we şol döwür şol bapyň kyrkynjy aýatynyň “gizlin taryhy”dyr.

## The Hidden History in BOLDFACE

Galyň Harplardaky Gizlin Taryh

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Ahyrzaman wagtynda günorta patyşasy oňa garşy hüjüm eder:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Emma onuň ogullary gozgalaňa gelerler we uly goşunlaryň köplügini ýygnarlar; we demirgazygyň patyşasy arabalar, atlylar hem-de köp gämiler bilen onuň garşysyna tupandyr ýaly geler; ol ýurtlara girer, joşup aşar we geçip gider. Elbetde, biri geler, joşup aşar we geçip gider; soň ol yzyna dolanar we öz galasyna çenli gaýtadan gozgalaňa geler.

## 2014 the battle of Raphia

2014 Rafýa söweşi

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Günorta patyşasy gazap bilen galkar, hem çykyp onuň bilen, ýagny demirgazyk patyşasy bilen söweşer; ol uly bir goşuny söweşe çykarar; emma şol goşun onuň eline berler. Ol şol goşuny ýok edenden soň, onuň ýüregi tekepbirlik bilen beýgelär; ol on müňlerçäni ýykar; emma şondan güýçlenmez.

## The battle of Panium (Caesarea Philippi)

Paniumyň (Kaýsariýa Filipi) söweşi

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Demirgazyk patyşasy yzyna dolanar we öňküsinden has uly bir köplügi ýygnar; birnäçe ýyldan soň bolsa hökmany suratda uly goşun we köp baýlyk bilen geler.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> Şol döwürlerde günorta patyşasyna garşy köpler galarlar; şeýle hem seniň halkyňyň garakçylary görnüşi berkitmek üçin özlerini beýgeldip çykarlar; emma olar ýykylarlar.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Şeýlelikde demirgazygyň patyşasy gelip, gabaw depesini gurar we iň berk gala-şäherleri eýelär; günortanyň goşunlary garşy durup bilmez, onuň saýlanan halky-da durup bilmez, garşy durmaga hiç hili güýç hem bolmaz.

## The Sunday law in the USA

ABŞ-da ýekşenbe baradaky kanun

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Emma oňa garşy çykýan bolsa, öz islegine görä hereket eder, we onuň öňünde “hiç kim durup bilmez”; ol “şanly ýurtda durar”, we ol ýurt onuň eli bilen ýok ediler. Ol şanly ýurda hem girer, we köp ýurtlar ýykylar; emma bular onuň elinden gutular: Edom, Moab we Ammon ogullarynyň baştutanlary. Ol öz elini ýurtlara garşy uzadar; we Müsür ýurdy hem gutulyp bilmez. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Petrus pygamberlik taýdan Kesariýa Filipide (Paniumda) bolanda, Pentikost bolsa giç ýagşyň wagtydyr; bu bolsa ony kyrkyňjy aýatyň «gizlin taryhynda» ýerleşdirýär. Men on birinji babyň on birinji aýatynda şekillendirilen häzirki Ukraina urşuny hem-de on üçünji aýatdan on bäşinji aýata çenli beýan edilen, Üçünji Jahan urşuna alyp barýan geljekki Panium urşuny ele almagy maksat edinýärin; bular 1989-njy ýyl bilen ýekşenbe kanunynyň aralygyndaky daşarky wakalardyr. Emma biz häzirki wagtda üçünji perişdäniň taryhyny 1844-nji ýylyň 22-nji oktýabryndan 1863-nji ýylda kanuny ybadathana guramasynyň döredilmegine çenli kesgitleýäris.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Bu çyzyk üçünji perişdäniň 9/11-de (1844) gelmegini, Ýekşenbe kanunyna (1863) çenli bolup geçen döwri görkezýär. Ýekşenbe kanuny azatlygyň yglan edilendigini jar edýän Emansipasiýa Proklamasiýasy bilen nusgalandyryldy; şeýlelikde, ol azatlygyň ýatyrylýan Ýekşenbe kanunynyň nusgasydyr. Birinji Respublikaçy prezident tarapyndan yglan edilen azatlyk, pygamberlik taýdan Ýekşenbe kanunynda diktatora öwrülmäge bellenen iň soňky Respublikaçy prezident tarapyndan ýatyryljak azatlygyň nusgasydyr.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Biziň milletimiz öz hökümetiniň ýörelgelerini şeýle derejede ret edip, ýekşenbe güni hakyndaky kanuny kabul edeninde, protestantizm bu hereketi bilen papalygyň eli bilen el birleşdirer; bu bolsa, uzak wagt bäri özüne mümkinçilik garaşyp, gaýtadan işjeň despotizme böküp çykmaga höwes bilen garaşýan zalymlyga jan bermekden başga zat bolmaz.” Testimonies, 5-nji tom, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Miladydan öňki 742-nji ýyl Işaýa 7:8-däki wagt pygamberliklerini başlan alfa taryhy bolup, ol 1863-nji ýylda omega ýerine ýetmesine ýetdi. 742-nji ýylda günorta patyşalyk Ýahudanyň patyşasy Ahaz demirgazyk patyşalygy emele getiren demirgazykdaky on taýpa garşy raýat urşuna girýärdi. Miladydan öňki 742-nji ýylyň taryhy Mukaddes Ýazgylaryň göni manydaky şöhratly ýurdunyň bolan Ýahudada görkezildi; ol göni manydaky ýewreýler tarapyndan ilatly bolup, parçanyň içinde erbet hem akylsyz patyşa Ahaz arkaly wekil edilýärdi; şeýlelikde ol 1863-nji ýylyň omega taryhynyň görnüşi boldy. 1863-nji ýylyň omega taryhy Birleşen Ştatlaryň ýer ýüzüniň haýwanlary hökmünde, Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde höküm sürýän döwrüniň içinde ýerine ýetýär. Birleşen Ştatlar ruhy şöhratly ýurtdur; ol protestant hristiançylykdan düzülip, bibliki taýdan ruhy ýewreýler bolup durýar. Miladydan öňki 742-nji ýylda, alfa taryhynda, demirgazyk bilen günortanyň arasyndaky raýat urşy 1863-nji ýylyň omega taryhynda demirgazyk bilen günortanyň arasyndaky raýat urşuny suratlandyrdy. Bu iki şaýat bilelikde ruhy şöhratly ýurduň ýene bir gezek iki topara bölünjek Ýekşenbe kanunyna çenli alyp barýan daşarky taryhy görkezýär.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Miladdan öň 742-nji ýylda demirgazyk güýji Ysraýylyň demirgazykdaky on taýpasynyň hem-de Siriýanyň arasynda baglaşylan bir bileleşigi aňladýardy; şeýlelikde ol daşarky bir güýç bilen baglaşylan bileleşigiň nusgasy boldy. Munuň ýerine ýetirilşi Raýat urşy döwründe gulçulygy goldaýan papalygyň goldawy gulçulygy goldaýan günorta ştatlara berilende ýüze çykdy. Miladdan öň 742-nji ýylda Siriýanyň daşarky ýarany, hem-de Raýat urşy döwründe papalygyň daşarky ýarany, dünýä-globalistleriniň MAGAçylyga garşy alyp barýan urşunda globalist Demokratlar bilen baglaşan bileleşigini görkezýär. Bu uruş 2015-nji ýylda dördünji we iň baý prezidentiň orta çykyp, şeýle etmek bilen, Danyýel on birinji bap, ikinji aýata görä, Gresiýanyň ähli hökümdarlygyny galagoplyga salan wagty başlady. Şol galagoplyga salyş Ýoweliň kitabyndaky butparazlaryň oýanyşyny görkezýär. “Gresiýa” hem-de “butparazlar” dünýäni ýyrtyjy haýwan we ýalan pygamber bilen bileleşip Armageddona alyp barýan aždarha güýjüniň nyşanlarydyr.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

2015-nji ýylda milletler Ýehosafat diýlip atlandyrylýan, onuň özi tarapyndan hem höküm jülgesi diýlip atlandyrylan Ýoeliň jülgesine bolan pygamberlik çagyryşyna oýandyryldy. 2015-nji ýylda Donald Trump prezidentlige dalaşgärligini yglan etdi; şeýlelikde Gresiýa hökmünde görkezilýän globalist imperiýa herekete getirildi, milletler bolsa Armageddona tarap ýörişine başlady; munuň bary hem Ukrain urşunyň başlanmagyndan bary-ýogy bir ýyl soň, Daniel 11:11 aýatynyň ýerine ýetmeginde boldy.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

742-nji ýyldaky b.e.ö. raýat uruşlary we 1863-nji ýyl Ýekşenbe kanunynyň taryhyny kesgitleýär; ol bolsa Mukaddes Kitap pygamberligindäki altynjy patyşalygyň soňuny alamatlandyrýar. Şol altynjy patyşalyk Rewolýusiýa urşy bilen başlapdy; şonuň üçin Ýekşenbe kanunynda altynjy patyşalygyň soňy, hut Raýat urşy bolup geçýän wagtynda, Rewolýusiýa urşunyň gaýtalanýandygyny kesgitleýär. Raýat ýa-da Rewolýusiýa urşy diýen kesgitleme hem-de atlandyrma garaýşa esaslanýar. Demokratlaryň häzir kanuny söweş, döwlet serişdelerini talamak, galplyk, bikanun immigrasiýa we propaganda arkaly edýän zatlaryna özleri reňkli rewolýusiýa diýýärler, emma olaryň globalistik hereketlerine garşy duran adamlar şol bir işleri “raýat” bidüzgünçiliginiň tutaşdyrylmagy diýip hasap edýärler. Antifa jenaýatkärmi ýa-da gahryman?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Iki taryhy söweş ahyrky Respublikan prezidentiň taryhynda bolup geçýän ýeke-täk bölüji söweşi aňladýar. Ilkinji Respublikan prezidentdäki ýaly, bu söweş hem ilkinji Prezident tarapyndan nusgalanan, şeýle hem Rewolýusion urşuň ýeňijisi bolan ahyrky Respublikan prezident tarapyndan ýeňlip alynar. Demokratlaryň pikiriçe, MAGA rewolýusiýasy häzirki “raýat asudalyksyzlygyny” döredýär. Siziň şahsy syýasy garaýşyňyza baglylykda, häzirki söweş ýa rewolýusion uruşdyr, ýa-da raýat urşudyr. Pygamberlik nukdaýnazaryndan ol ikisidir.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 Ýekşenbe güni baradaky kanuny aňladýar, edil üçünji perişdäniň Ýekşenbe güni baradaky kanun habary bilen gelen 1844-nji ýyl hem şony aňladýar. 1844-nji ýyldan 1863-nji ýyla çenli döwür başyndan ahyryna çenli Ýekşenbe güni baradaky kanunyň möhürini göterýär. 1846-njy ýylda Waýtlaryň nikasy, Sabady saklamak we adyň Harmenden Waýta üýtgedilmegi 1844-nji ýylyň 22-nji oktýabrynda baglaşylan nikanyň kämilleşdirilendigini görkezdi, we şol kämilleşdirilme, edil Gyzyl deňziň çokundyrylmagyndan soň gelen on synagyň başlangyjyny manna bilen bagly üç esse Sabat synagynyň alamatlandyryşy ýaly, üçünji perişdäniň synag işiniň başlangyjyny alamatlandyrdy.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manna ilkinji synagdy we Kadeşdäki onunjy synagy aňladýardy, çünki olaryň ikisi-de üçünji perişdäniň habaryny, şonuň üçin hem ýekşenbe kanunyny, aňladýar.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “Çölde eden uzak wagtlap ýaşan döwründe ysraýyllylar her hepde Sabadyň mukaddesligini olaryň aňyna berk ornaşdyrmak üçin niýetlenen üç esse gudratyň şaýady boldular: altynjy gün manna iki esse mukdarda düşýärdi, ýedinji gün bolsa asla düşmeýärdi; Sabat güni üçin zerur bolan paý hem süýji we päk halda saklanýardy, beýleki haýsydyr bir wagtda ondan galan zat saklanylsa, ol ulanmaga ýaramsyz bolýardy.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

On synagyň ilkinjisi Ylham kitabynyň on dördünji babyndaky üç perişdäniň üç esse habaryny aňladýan “manna” synagydy. Manna bilen bolşy ýaly, perişdeler hepdäniň ilkinji gününde ybadat etmeklige garşy gönükdirilen üç esse duýduryşy aňladýarlar. Mannanyň üç esse gudraty, elbetde, üçünji perişdäniň maksady bolan Şenbäniň mukaddesligini “olaryň aňlaryna täsirli ornaşdyrmak üçin niýetlenipdi”. Manna arkaly aňladylýan üç gudratyň ilkinjisi asmandan inen çöregi “iýmegi” öz içine alýardy, we “iýmek” soňky ýagyn döwrüniň alfa nyşanydyr. Ikinji gudrat, ylhamyň Babylonyň iki gaçyşyny aňladýan döwri bellemek üçin sözleri we jümleleri “iki esse” gaýtalaýan ikinji perişdäniň habaryny aňladýar, çünki “Babylon ýykyldy, ýykyldy”. Ikinji gudrat altynjy günde manna mukdarynyň “iki esse artdyrylmagy” boldy. Üçünji gudrat bolsa ýedinji günki Şenbe çöreginiň saklanyp galmagydy.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Üç perişdäniň bir nyşany hökmünde manna ilkinji perişdedir, şonuň üçin ol tutuş kyssany öz içine almalydyr; bu kyssa bolsa Ylhamyň on dördünji babynda üçüsiniň hem kyssasydyr. Ilkinji perişde üç perişdäniň habarlarynyň hemmesiniň fraktalydyr. Fraktal, çylşyrymly geometrik bir şekildir; ony böleklere bölmek bolýar, şol bölekleriň her biri bolsa tutuşlygyň kiçeldilen ölçegdäki nusgasydyr. Bu häsiýete öz-özüne meňzeşlik diýilýär. Fraktallar näçe ýakyndan seredilse-de, köplenç çylşyrymly jikme-jiklikleri saklaýar. Fraktallar matematika, biologiýa, fizika, geologiýa, himiýa, astronomiýa, inženerçilik hem-de düşünjäniň başga köp ugurlarynda duş gelýär.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

Ylhamyň on dördünji babyndaky üç perişdäniň “üç ädimli gurluşy” birinji perişdäniň habarynda beýan edilýär; şeýlelikde birinji perişde üç perişdäniň “fraktaly” bolýar. Daniýel kitabynyň ilkinji üç baby degişlilikde birinji, ikinji we üçünji perişdäniň habarlaryny aňladýar, Daniýeliň birinji baby bolsa şol üç bapda beýan edilen, hem-de ilkinji perişdäniň üç perişdä görä bolan gatnaşyklaryndaky ýaly, şol bir “üç ädimli gurluşy” öz içine alýar.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Mannanyň üç esse gudraty iýilmelidi, we Danyýel kitabynyň birinji baby iýmek baradaky bapdyr. Danyýel Wawilonyň iýmitiniň ýerine däneleri saýlap, iýmit synagyndan geçdi. Soňra onuň keşbi synaldy, we onuň keşbi bilen Wawilonyň iýmitini iýenleriň keşbiniň arasynda bir aýrylyşma emele getirdi. Ikinji perişdäniň habary, iki toparyň kemala getirilip soňra ýüze çykarylýan bir aýrylyşma taryhynda Wawilondan aýrylyşmaga çagyryşdyr. Danyýel üçin şol ikinji synag soňra Nebukadnesaryň üçünji synagyna getirdi; bu hem birinji bapdaky üçünji synag bolup, üçünji bapdaky altyn heýkel synagynyň nyşanydy; hanym Waýt muny gaýta-gaýta ýekşenbe kanuny diýip kesgitleýär, bu bolsa üçünji perişdäniň habarydyr. Danyýel kitabynyň birinji baby Danyýeliň ilkinji üç babynyň fraktalydyr, we şol üç bap Ylham kitabynyň on dördünji babyndaky üç perişdäni aňladýar; şolaryň arasynda birinji perişde hem, Danyýeliň birinji baby hem üç perişdäniň ählisiniň we üç babyň ählisiniň fraktallarydyr.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> Çölde uzak wagtlap eden syýahatlary döwründe ysraýyllylar her hepde Sabadyň mukaddesligini olaryň aňyna berk ornaşdyrmak üçin niýetlenen üç esse gudrata şaýat bolýardylar: altynjy gün manna iki esse mukdarda ýagýardy, ýedinji gün asla ýagmaýardy, Sabat üçin zerur bolan paý bolsa süýji hem tämiz ýagdaýda saklanýardy; emma başga bir wagtda ondan nämedir artyk galdyrylsa, ol ulanyşa ýaramaz bolup galýardy.

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> Mannanyň berilmegi bilen baglanyşykly ýagdaýlarda, Sabat güniniň, köpleriň öňe sürşi ýaly, Kanun Sinaýda berlende ýola goýulmandygyna anyk subutnama bar. Ysraýyl halky Sinaýa gelmezinden öň Sabat güniniň özleri üçin hökmanydygyna düşünýärdi. Sabata taýýarlyk hökmünde, şol gün manna ýagmajakdygy sebäpli, her anna güni iki esse paý ýygnamaga borçly edilmekleri arkaly dynç güni bolan şol günüň mukaddes häsiýeti olaryň aňyna yzygiderli siňdirilýärdi. Halkyň käbiri bolsa Sabat güni manna ýygnamak üçin çykanda, Reb şeýle diýip sorady: “Meniň buýruklarymy we kanunlarymy saklamakdan näçe wagtlap ýüz öwürersiňiz?” Atalar we pygamberler, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Mannany ýygnamak we iýmek, Ylham kitabynyň onunjy babynda Ýahýanyň perişdäniň elindäki kiçi kitaby alyp (ýygnap), soňra ony iýmegini şekillendirýär.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Men perişdäniň ýanyna baryp, oňa: «Kiçijik kitaby maňa ber» diýdim. Ol maňa: «Al-da, ony iýip goýber; ol seniň garynyňy ajy eder, ýöne agzyňda bal ýaly süýji bolar» diýdi. Ylham 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Ýahýa ilki perişdä gitmeli we ondan soramaly boldy, soňra ol kiçijik kitaby “almaly”, ondan soň hem ony “ýemeli” boldy. Ýahýa perişdä baryp ondan soramak bilen birinji perişdäniň üç ädimini, onuň yzysüre almak bilen ikinji ädimi we iýmek bilen üçünji ädimi görkezýär. Toplamak we ýa-da iýmek manna bilen baglanyşykly üç synagyň birinjisidir, emma onuň özünde manna synaglarynyň üçüsiniň hemmesiniň fraktaly bar. Mannany toplamak we iýmek Ýeremiýany tymsallaýar.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Seniň sözleriň tapyldy, men olary iýdim; Sözüň bolsa ýüregimiň şatlygy we begenji boldy; çünki, eý, Hökmürowanlaryň Rebbi Hudaý, men Seniň adyň bilen atlandyryldym. Ýermeýa 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Onuň «sözleri» Ýeremiýa tarapyndan gözlenip, soňra kiçijik kitaby soranda tapyldy. Onuň sözi manna ýygnalanda tapyldy. Mannany ýygnap iýmek, özüne berlen kitaby iýen Hezekieli nyşanlaýar; şeýle etmek bilen, kitaby iýmekden ýüz öwürmegiň pitneçi öý ýaly bolmakdygyny görkezýär.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Emma sen, ynsan ogly, saňa aýdýan zadymy eşit; şol pitneçi öý ýaly pitneçi bolma: agzyňy aç-da, saňa berýän zadymy iý. Men seredip durkam, ine, maňa tarap bir el uzadyldy; onuň içinde bolsa bir kitap görnüşindäki togalak ýazgy bardy. Ol ony meniň öňümde açdy; ol iç ýüzüne-de, daş ýüzüne-de ýazylgydy; onuň içinde agy, matam we heläkçilik ýazylgydy. Şeýle-de ol maňa diýdi: «Eý, ynsan ogly, tapýan zadyňy iý; şu togalak ýazgyny iý-de, git, Ysraýyl öýüne sözle».

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Şeýlelik bilen, men agzymy açdym, ol hem maňa şol kitap çermewigini iýdirdi. Ol maňa şeýle diýdi: «Eý, ynsan ogly, garnyňy iýdir we saňa berýän bu kitap çermewigim bilen içiňi doldur». Şonda men ony iýdim; ol meniň agzymda süýjülik taýdan bal ýalydy. Ezekiel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Eger Ezekiel kiçi kitaby iýmekden ýüz öwrän bolsa, onda ol pitneçi öýüň içinde bolardy; onuň iýmäge degişli bolan “kitabynyň” “tüýdügi” bolsa “agylardan, matamdan we waýdan” ybarat edip görkezildi, bu-da ahyrky günlerde üç esse habary aňladýar. Ahyrky günleriň bu üç esse habary Ylham kitabynyň on dördünji babyndaky üç perişdäniň habarlarydyr; Ezekieliň şol üç habary berýän mazmuny bolsa Yslamyň we üçünji waýyň mazmunydyr. Bu üç habar alfa we omega häsiýetine eýedir, olaryň üçünjisi bolsa Yslamyň esasy nyşany bolan “waýdyr”; şonuň üçin alfa omega bilen gabat gelmelidir. Şeýlelikde, “agylary” ýedinji surnaýyň we üçünji waýyň gelmegi bilen 11-nji sentýabrda başlan hem-de kem-kemden soňky ýedi bela çenli güýjäp dowam eden agylary aňladýar. Ylham kitabynyň on birinji babyndaky ýekşenbe kanunynyň “ýer titremesinde” üçünji waý çalt gelýär, hem-de ylham bize Işaýa onunjy bapdaky adalatsyz permanyň hut şol ýekşenbe kanunydygyny habar berýär. Aýat “adalatsyz permany çykarýanlaryň üstüne waý” diýmek bilen başlanýar.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Mannany iýmek üç synagyň birinjisidi; ikinjisi bolsa taýýarlyk günündäki “iki esse toplamak” boldy. Olar nämä taýýarlyk görýärdiler? Olar üçünji perişdäniň habary bolan Sabat synagyna taýýarlyk görýärdiler.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Şol üç esse täsin gudrat, on synagyň hem ilkinji ýa-da alfa synagy boldy. Hudaý ilkinji ädimde manna berdi, soň ikinji ädimde «iki esse» paý berdi, emma üçünji ädimde hiç zat bermedi. Üçünji synag ilkinji iki synagdan tapawutlanýar, çünki üçünjisi hakyky barlag synagydyr. Şol üç synag ilkinji Kadeşe alyp barýan on ädimli synag işiniň alfasyny aňladýar.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Dürli teologlary gözden geçirseňiz, ilkinji Kadeşde jemlenýän on synagyň köp sanly sanawlaryny taparsyňyz. Olaryň tas hemmesi Gyzyl deňzi on synagyň biri hökmünde girizýär, käbirleri bolsa belalaryň dowamynda Gyzyl deňzinden öňki taryhy menzilleri hem goşýar. Olaryň hemmesi ýalňyşdyr.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Ilkinji synag mannadyr. Pawlus Gyzyl deňziniň içinden geçişiň çokundyrylma bolandygyny aýdýar.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Mundan başga-da, eý doganlar, siziň bihabar bolmagyňyzy islemeýärin: ähli atalarymyzyň buludyň aşagynda bolandyklaryny we hemmesiniň deňizden geçendiklerini; hem-de hemmesiniň bulutda we deňizde Musa degişli çokundyrylandyklaryny biliň. 1 Korinfliler 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musa Isany nyşanlaýar, Isanyň çokundyrylmagy bolsa synag etabyny — tebigaty boýunça üç gatly bolan, başyny işdä synagy bilen alyp, şony aýratyn nygtaýan synag etabyny — görkezýär. Haç Müsürdäki Pasha arkaly nyşanlandy. Olar Gyzyl deňziň aňyrsyndaky kenara çykanda, Mesih ilkinji hasyl sadakasy hökmünde direldi. Ol Ýahýa Çokundyryjynyň eli bilen suwly gabyrdan çykanda, Mesih (ilkinji hasyl sadakasy) kyrk günlük synag etabyna başlady. Çokundyrylmagy arkaly nyşanlanan direlişinden soň, Mesih şägirtler bilen ýüzbe-ýüz gatnaşykda bolan kyrk gün boldy. Synag etaby Gyzyl deňzinden geçilenden soň başlanýar; edil şonuň ýaly, Mesih suwdan çykan badyna Ruh tarapyndan çölüň içine sürüldi.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Mesih üçin ilkinji synag işdä bilen baglydy, çünki Gök Çöregi Özüniň mesh edilen gullugyna edil Adamyň ýykylyp galan ýerinden başlady. Gyzyl deňzinden soňky ilkinji synag, Gök Çöregine degişli üç esse synagy alamatlandyrýan mannanyň üç esse synagydyr. Mesihiň synag edilşi Onuň sudan çykandan soň başlandy; şoňa görä-de, on synag hem olaryň sudan çykmagyndan “soň” başlanmalydyr. Soňra Mesih işdäniň çäginde goýlan üç esse synag bilen ýüzbe-ýüz edildi; bu bolsa, Ruh gadymy Ysraýyly Müsürden çykaryp, çöle girizenden soň başlanan mannanyň üç esse synagy arkaly öňünden alamatlandyrylypdy.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Kadeşde jemlenýän on synag bilen haýsy gozgalaňlaryň aňladylýandygy barada çak edýän beýleki sanawlar Harunyň altyn göle bilen bagly gozgalaňyny şol on synagyň biri hökmünde görkezýärler, emma olar ýalňyşýarlar.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Altyn öküzüň öjükdirmesi iki synagy aňladýar. Bu, altyn öküzüň simwolizminiň aýrylmaz bölegidir. Adamlar Hudaý görmez diýip oýlananda ýüze çykan butparazlygyň yzysüre Musanyň dolanyp gelmegi boldy. Şondan soň halk Musa arkaly şekillendirilýän Hudaýyň gözüniň alnynda hem butparaz bolup galmagy saýlady.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Iki gatlaşýan gozgalaňda biz taýpalarda pygamberlik häsiýetli bir bölünişigi görýäris; şonda Lewi taýpasy mukaddes ybadathana işine diňe özüne mahsus edilip bellenipdi, çünki şol gozgalaňa çenli ybadathana işi her taýpanyň ilkinji doglanlary tarapyndan ýerine ýetirilmelidi. Indi beýle bolmazdy. Indi sadyk Lewi taýpasy ybadathanany saklar. “Bölünişik” ýa-da “iki” bölege aýrylmak altyn göläniň pygamberlik häsiýetiniň bir bölegidir.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Harunyň gozgalaňy Ysraýylyň demirgazyk patyşalygynyň ilkinji patyşasy Ýerobogamyň gozgalaňynyň öňden-görkezişi boldy. Ýerobogam altyn göleleri “iki esse artdyrýar”, birini Beýtelde, beýlekisini bolsa Danda goýýar. Harun bilen Ýerobogam deňeşdirilýän taryhlary aňladýarlar; bu bolsa haýwanyň keşbiniň emele gelişiniň taryhydyr. Haýwanyň keşbiniň taryhy iki döwürde amala aşýar, olar Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny bilen bölünýär. Haýwanyň keşbi ilki Amerikanyň Birleşen Ştatlarynda, soňra bolsa bütin dünýäde ýola goýulýan ybadathana bilen döwletiň birleşiginiň nyşanydyr.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Haýwanyň keşbiniň alamatlary bilen hemişe bir bölünişik baglanyşyklydyr. Harun bilen bu Lewileriň aýrylmagy boldy, Ýerebogam bilen bolsa on iki taýpanyň günortadaky iki taýpa we demirgazykdaky on taýpa bolup bölünmegi boldy.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Ybadathana bilen döwletiň arasyndaky şol gatnaşygyň nyşanyny Ýahýa “Ylham” kitabynda “haýwanyň şekili” diýip atlandyrýar. Harunyň we Ýeroboamyň altyn göleleri haýwanyň şekilleridi, olaryň şekili bolan şol haýwan bolsa Wawilondyr, çünki Mukaddes Ýazgylardaky pygamberlikdäki ilkinji patyşalyk Danyýel kitabynyň ikinji babynda “altyn” baş hökmünde görkezilýär. Haýwanyň şekili iki synagy aňladýar, çünki synag ilki ýer ýüzüniň haýwanynyň — Amerikanyň Birleşen Ştatlarynyň üstüne getirilýär; soňra bolsa “Ylham” kitabynyň on üçünji babynda Amerikanyň Birleşen Ştatlary dünýäni haýwana bir şekil gurmaga mejbur edýär. Birinji synag ABŞ-dyr, soňra bolsa dünýä.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Dini azatlygyň ýurdy bolan Amerika ynsaby zorlamakda we adamlary galp Sabata hormat goýmaga mejbur etmekde Papalyk bilen birleşende, ýer ýüzüniň her bir ýurdunyň halky onuň nusgasyna eýermäge ugrukdyrylar.” Testimonies, 6-njy tom, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Daşary ýurt milletleri Amerikanyň Birleşen Ştatlarynyň göreldesine eýererler. Ol öňe baştutanlyk etse-de, şol bir krizis dünýäniň ähli ýerlerinde halkymyzyň üstüne geler.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Altyn göle gozgalaňy iki taraplydyr we ilkinji Kadeşdäki onunjy hem iň soňky synaga alyp barýan ilkinji dokuz synagyň ikisini belleýär. Harunyň we Ýarobyamyň gozgalaňlary “setir üstüne setir” bir ýere getirilende, baş ruhany bolan Harunyň ybadathanany, Ysraýylyň patyşasy bolan Ýarobyamyň bolsa döwleti aňladýandygyny görýärsiňiz. Bu iki setir bilelikde ybadathana bilen döwletiň birleşiginiň nyşanydyr. Ýarobyamyň iki gurbanlyk ojagy Betelde, (manysy ybadathana) we Danda, (manysy höküm) guruldy; olar bilelikde ybadathana bilen döwletiň utgaşygyny aňladýar. Indi bu nokatlar öz ornuna goýlandan soň, on synagy kesgitlemäge başlarys.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

On synagyň ählisi Sabat dynçlygynyň çäginde goýlandyr (Ýewreýler 3–4). Olar mannanyň üç esse gudraty we onuň Sabat baradaky sapagy bilen başlanýar, hem-de onunjy synagda, ilkinji Kadeşde tamamlanýar. Şol ilkinji Kadeş “Mukaddes Ýazgylarda gahar-gazap güni”dir, we Pawlus ahyrky pitnäni Sabat synagynyň çäginde ýerleşdirýär. Alfa synagy manna bilen nyşanlandyrylyşy ýaly Sabatdy, hem-de ilkinji Kadeşdäki onunjy we omega synagy hem Sabat dynçlygydy. Alfa we Omega hemişe başlangyç bilen ahyry aňladýar.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Şonuň üçin hem (Mukaddes Ruhyň aýdyşy ýaly: “Şu gün Onuň sesini eşitseňiz, ýürekleriňizi gatatmañ, pitne günündäki ýaly, çölde synag günündäki ýaly; atalaryňyz meni synap gördüler, meni barladylar we kyrk ýyl Meniň işlerini gördüler. Şonuň üçin Men şol nesilden närazy boldum-da diýdim: ‘Olar ýüreklerinde hemişe azaşýarlar, Meniň ýollarymy bolsa tanamadylar’. Şeýlelikde, Men gazabymda ant içdim: ‘Olar Meniň dynçlygyma girmezler’ ”.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Seresap boluň, eý doganlar, siziň haýsydyr biriňizde diri Hudaýdan ýüz öwürmäge alyp barýan ynanmazlygyň erbet ýüregi bolmasyn. Emma sizden haýsydyr biri günäniň aldawjylygy arkaly gatamajak bolsun diýip, “Şu gün” diýlip atlandyrylýan wagtyň dowamynda her gün birek-biregi ündeň. Çünki biz, eger öz ynamymyzyň başlangyjyny ahyra çenli sarsmaz berk saklasak, Mesihiň şärigi bolduk.

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Şeýle diýilýär: «Şu gün, eger Onuň sesini eşitseňiz, ýürekleriňizi pitne günündäki ýaly gatatman». Çünki käbirleri eşidip, pitne turuzdylar; emma Musanyň ýolbaşçylygynda Müsürden çykanlaryň hemmesi beýle etmedi. Ýeri, Ol kyrk ýyl kimiň üstüne gahar-gazap etdi? Günä edenleriň, jesetleri çölde ýykylanlaryň üstüne dälmidi? Ol Öz rahatlygyna girmezler diýip kime ant içdi? Ynanyp boýun egmediklere dälmidi? Şeýlelikde, olaryň imansyzlyk sebäpli girip bilmändiklerini görýäris.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Şonuň üçin gorkalyň: Onuň dynçlygyna girmek baradaky wada heniz bize galýarka, sizden haýsydyr biriniň oňa ýetip bilmändigi görünmesin. Çünki hoş habar olara-da, edil bize wagyz edilişi ýaly, wagyz edildi; emma wagyz edilen söz olara peýda bermedi, sebäbi ony eşidenlerde ol iman bilen utgaşmady.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Çünki iman eden bizler dynçlyga girýäris; çünki Ol şeýle diýdi: “Gaharymda ant içdim: olar Meniň dynçlygymyza girmezler”; emma dünýäniň binýady goýlaly bäri işler tamamlanypdy. Çünki Ol bir ýerde ýedinji gün hakda şeýle diýdi: “Hudaý ýedinji gün ähli işlerinden dynç aldy”. Ýene bu ýerde şeýle diýýär: “Olar Meniň dynçlygymyza girmezler”.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Şonuň üçin oňa käbirleriniň girmelidigi galýar; we ilki hoş habar berlenler imansyzlyklary sebäpli girmediler. Ýene-de Ol belli bir güni kesgitleýär, Dawudyň üsti bilen şeýle diýýär: «Şu gün», şeýle uzak wagtdan soň; diýlişi ýaly: «Şu gün Onuň sesini eşitseňiz, ýürekleriňizi gatatman».

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Çünki eger Isa olara dynç berýän bolsa, onda şondan soň başga bir gün hakynda söz açmazdy.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Şonuň üçinem, Hudaýyň halky üçin bir dynç galýar. Çünki kim Onuň dynjyna giren bolsa, Hudaýyň Öz işlerinden el çekişi ýaly, ol hem öz işlerinden el çekendir. Şeýlelik bilen, şol dynja girmek üçin jan edeliň, hiç kim imansyzlygyň şol bir nusgasy boýunça ýykylyp galmasyn. Ýewreýler 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

“Gahar-gazap güni”nda Ýeşuwanyň we Kaleebiň habary ret edildi. Bu parçanyň mazmuny, eşiden bir habaryna imansyzlyk edendigi sebäpli içine girmejek bir topar barada esaslanýar. Ol habar “dynçlyk” bilen şekillendirilýär.

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Rebbe sadyk, yhlasly, yhlasdan doly, söýgüli hyzmat etmäge islemeýänler bu durmuşda-da, geljek durmuşda-da ruhy rahatlygy tapmazlar. ‘Şonuň üçin Hudaýyň halky üçin heniz bir rahatlyk galýar.... Geliň, hiç kim şol bir imansyzlygyň nusgasy boýunça yza galmasyn diýip, şol rahatlyga girmek üçin yhlas bilen zähmet çekeliň.’ Bu ýerde aýdylýan rahatlyk — görkezmä eýermek arkaly gazanylýan merhemet rahatlygydyr. ‘Yhlas bilen zähmet çekiň.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Dynçlyk” — Ýeşuwa bilen Kalebiň habary arkaly şekillendirilýän habardyr. Pawlus ýedinji günüň Sabaty bilen bagly hakykatlary çölde ölmäge ýazgyn edilenler tarapyndan ret edilen “dynçlyk” habarynyň nyşany hökmünde ulanýar.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

“Bu gün, eger siz Onuň sesini eşitseňiz” diýen aňlatma, Ylham kitabynyň Ruhuň sesini eşidýän her bir adam baradaky nygtawy bilen birdir; bu bolsa Ruhuň habaryny eşitmekdir, ol hem giçki ýagşyň habarydyr, ol hem “dynçlygyň” habarydyr. Kadeşde şol ses ýaňlandy, emma pitneçiler özlerini Müsüre yzyna alyp gitmek üçin täze bir ýolbaşçy saýladylar. Bu öjükdirilişiň taryhy Zebur 95-de we Pawlus tarapyndan Ýewreýlere ýazan hatynda beýan edilýär. Bu taryh gadymy Ysraýylyň özleriniň onunjy synagynda şowsuzlyga uçrandygyny görkezýär. On synagyň alfa synagy manna bilen bagly üç esse gudratdan başlapdy; manna üç perişdäniň habarlaryny, Hudaýyň Kanunyny, Sabat dynçlygyny, Gökden inen Çöregi, boýun egmegi we hökümi aňladýardy — on synagyň iň soňkusy bolsa “dynçlygyň” synagydy. Uýam Waýtyň aýdyşy ýaly, merhemetiň “dynçlygy” giçki ýagşyň nyşanydyr. Kadeş “setir üstüne setir” görnüşinde hödürlenýän giçki ýagşyň habaryny kabul etmek ýa-da ret etmek synagynyň nyşanydyr.

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Setir üstüne setir, “dynçlyk” giçki ýagyn hökmünde şekillendirilen Mukaddes Ruhuň inmegidir. “Dynçlyk” şeýle hem ýedinji günüň Sabatydyr, hut şol möhür giçki ýagyn döwründe wepaly bolanlaryň üstüne basylýar. “Dynçlyk” olaryň günäleri ebedilik öçürilip taşlananda, bir ýüz kyrk dört müň adama berilýän güýji aňladýan merhemetdir. Şol merhemet diňe mukaddesleşmegi aňladýan berilýän güýç bolman, eýsem toba eden janyň günälerini aýyrmak üçin Mesihiň gany ulanylanda aklanmany üpjün edýän merhemet hem bolýar. Merhemediň “dynçlygy” Mesihiň dogrulygy baradaky habardyr; ol dogrulyk günä etmezden ýaşamak üçin merhemeti (güýji) üpjün edýär we laodikeýçini filadelfiýaçyga öwürýän merhemetdir. Aklanma merhemeti bilen bir gezek özgertilen öňki laodikeýçi, filadelfiýaçy hökmünde, merhemediň güýji arkaly şöhratlandyrma alyp barýan mukaddesleşdirilen ýolda ýöreýär. “Dynçlyk” “hakykatda iman arkaly aklanma” hökmünde görkezilen üçünji perişdäniň habarydyr. Şeýle bolansoň, Kadeş 1888-nji ýyla yşarat edýär.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Birinji Kadeş “dynçlyk” baradaky habary görkezýär, bu hem “Hoş Habaryň” habarydyr. Ebedi Hoş Habar ‘Mesihiň üç basgançakly synag işini ornaşdyrmakdaky işidir; bu iş ybadat edýänleriň iki toparyny ösdürýär we soňra ýüze çykarýar.’ Birinji Kadeşdäki “dynçlyk” baradaky ebedi Hoş Habaryň habary, Mukaddes Ruhuň günä, dogrulyk we höküm barada ynandyrýan üç görnüşli işi tarapyndan dolandyrylýan ebedi Hoş Habaryň üç görnüşli habaryny aňladýar. Şol üç ädim manna synagyndaky hut şol bir üç synag ädimidir!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

On synagyň başy üç esse synagdan başlanýar; bu, Hudaýyň Kanunyna, Sabat gününe we adamzadyň Hudaýyň habaryny iýip siňdirmek borjuny aýratyn nygtaýar. On synagyň birinjisi hem, onunjysy ýaly, üç esse boldy. Birinji synag, ýedinji günki Sabaty beýgeldýän Gök Çöreginiň nyşany hökmünde mannany ulanýar. Ahyrky synag bolsa, soňky ýagşyň jemleýji synag döwrüniň nyşany hökmünde “dynçlygy” ulanýar; bu döwür ýekşenbe kanunynda tamamlanýar, şol ýerde Gök Çöregini wekil edýänler Sabatyň baýdagy hökmünde ýokary galdyrylýar.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

On synagyň soňunyň edişi ýaly, on synagyň başlangyjy hem Sabat gününi hem-de Sabat güni bilen baglanyşykly hoş habary — üçünji perişdäniň ebedi hoş habaryny — nygtaýar. Birinji Kadeş on synagyň omegasy bolsa, onda on synagyň alfasy hem şol bir häsiýetlere eýe bolmalydyr. Kadeş 1863-nji ýyly aňladýardy; şol wagtda Reb Öz işini tamamlap, Öz halkyny öýlerine alyp gitmek isläpdi, emma Wada berlen Ýere giriş gijikdirildi.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Aşakdaky Mukaddes Ýazgy parçalaryny okamak arkaly, Hudaýyň gadymy Ysraýyla nähili garandygyny göreris:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “«Çünki Reb Ýakuby Özü üçin saýlap aldy, Ysraýyly bolsa Öz gymmatly hazynasy etdi» Zebur 135:4.”

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “‘Çünki sen Hudaýyň Rebbiňe mukaddes halksyň, Reb seni ýer ýüzündäki ähli milletleriň arasyndan Özüne mahsus halk bolmagyň üçin saýlap aldy.’ Kanun taglymaty 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘Çünki sen Hudaýyň Rebbiňe mukaddes bir halksyň; Hudaýyň Rebbiň seni Özüne mahsus aýratyn bir halk bolmagyň üçin, ýer ýüzüniň ýüzündäki ähli halklaryň arasyndan saýlady. Reb Özüniň söýgüsini size goýman, sizi saýlamady, sebäbi siz beýleki halklaryň islendigisinden hem köp däldiňiz; çünki ähli halklaryň içinde iň azy sizdiňiz.’ Kanunyň gaýtalanmagy 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Çünki meniň hem-de Seniň halkyňyň Seniň nazaryňda merhemet tapandygymyz bu ýerde nämeden bilner? Sen biziň bilen gitmegiňden dälmi? Şonda men hem-de Seniň halkyň ýer ýüzündäki ähli halklardan saýlanyp aýrylaris.’ Çykyş 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Gadymy Ysraýyl nähili ýygy-ýygydan pitne etdi, we olara nähili köplenç hökümler iberildi, hem-de olary saýlap alan Hudaýyň buýruklaryna gulak asmadyklary üçin müňlerçesi gyrlyp taşlandy! Şu soňky günlerde Hudaýyň Ysraýyly dünýä bilen gatyşyp, Hudaýyň saýlanan halkydygynyň ähli alamatlaryny ýitirmek howpy astyndadyr. Titus 2:13–15-i ýene-de okaň. Bu ýerde biz soňky günlere getirilýäris; şol wagtda Hudaý Özüne aýratyn bir halky päkläp taýýarlaýar. Biz gadymy Ysraýyl ýaly Ony gazaplandyrmalymy? Ondan ýüz öwrüp, dünýä bilen gatyşyp, töweregimizdäki milletleriň ýigrenji işleriniň yzyndan gidip, Onuň gazabyny öz üstümize getirmelimi?” Testimonies, 1-nji tom, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Waýt uýa şeýle diýip soraýar: «Biz gadymy Ysraýyl ýaly Ony gazaplandyrarysmy?» Biz Ony Müsür bilen nyşanlanan dünýä bilen garyşmak arkaly gazaplandyrýarys; hut şol ýere-de Kadeşdäki gozgalaňçylar özlerini yzyna alyp gitmek üçin bir ýolbaşçy gözläpdirler. 1863-nji ýylda Müsüre dolanmak islegi hem-de täze bir ýolbaşçynyň saýlanmagy ylham tarapyndan dünýä bilen baglanyşykda bolmagy islemek hökmünde görkezilýär.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Häzir garap oturan parçamyzyň öňüsyrasynda Uýam Waýtyň gadymy Ysraýylyň dynçlyga girmezligi baradaky düşündirişi bardy. Olaryň üznüksiz pitneçylygynyň çäginde, Hudaýyň Öz gelni bilen nähili gatnaşygy isleýändigini görkezýän, emma gelniniň muny ret edendigini aýan edýän aýatlary ol orta goýdy. Aşakdaky parça häzir okaýan zadymyza getirýär.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Ol ýazan böleginde şeýle diýilýär: “Hudaý Öz halkyndan diňe Özüne bil baglamagy talap etdi. Ol olaryň Özüne gulluk etmeýänlerden kömek almagyny islemedi.” 1863-nji ýylda Laodikýaly Millerçi Adventizm, ýaş ýigitleriniň Amerikanyň taryhyndaky iň ganly urşa harby gulluga çagyrylmagynyň öňüni almak ugrundaky tagallalaryna ýardam bermek üçin Amerikanyň Birleşen Ştatlarynyň hökümeti bilen bileleşik döretdi.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> Biz bu ýerde Hudaýyň gadymy Ysraýyla beren duýduryşlaryny okaýarys. Olaryň çölde şeýle uzak wagtlap sergezdan bolup gezmegi Onuň hoşniýetli islegi däldi; eger olar boýun bolup, Onuň ýolbaşçylygyna söýgi bilen tabyn bolan bolsadylar, Ol olary derrew Wada Berlen Ýurda getirjekdi; emma olar çölde Ony şeýle köp gezek gynandyrandyklary sebäpli, Ol Öz gazabynda, Özüne bütinleý eýeren iki kişiden başga hiç biriniň Onuň rahatlygyna girmejekdigine ant içdi. Hudaý Öz halkyndan diňe Özüne bil baglamagy talap etdi. Ol olaryň Özüne hyzmat etmeýänlerden kömek almagyny islemedi.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Ezra 4:1–5-i okaň: ‘Indi Ýahuda bilen Benýaminiň garşydaşlary ýesirlikden gaýdyp gelenleriň Ysraýylyň Rebbi Hudaýa ybadathana gurýandyklaryny eşidende, olar Zerubabbeliň we ata-babalaryň baştutanlarynyň ýanyna gelip, olara şeýle diýdiler: Geliň, biz hem siziň bilen bile guraly; çünki biz hem siz ýaly Hudaýyňyzy gözleýäris; hem-de bizi bu ýere getiren Aşur patyşasy Esarhaddonyň günlerinden bäri Oňa gurbanlyk edýäris. Emma Zerubabbel, Ýeşuwa we Ysraýylyň ata-babalarynyň beýleki baştutanlary olara şeýle diýdiler: Biziň Hudaýymyz üçin öý gurmak işinde siziň biziň bilen hiç hili gatnaşygyňyz ýokdur; eýsem Pars patyşasy Kir patyşanyň bize buýruşy ýaly, biz özümiz bilelikde Ysraýylyň Rebbi Hudaýa gurarys. Şondan soň ýurduň halky Ýahudanyň halkynyň ellerini gowşatdylar, gurmak işinde olary aladalandyrdylar, niýetlerini puja çykarmak üçin olara garşy geňeşçiler hakyna tutdular.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “Ezra 8:21–23: ‘Soň men ol ýerde, Ahawa derýasynyň ýanynda, oraza yglan etdim; maksadymyz Hudaýymyzyň öňünde özümizi peseldip, özümiz, çagalarymyz we ähli emlägimiz üçin Ondan dogry ýol soramakdy. Çünki ýolda duşmana garşy bize kömek etsin diýip, patyşadan esgerler toparyny we atlylary soramaga utandym; sebäbi biz patyşa şeýle diýipdik: Hudaýymyzyň eli Ony gözleýänleriň hemmesiniň üstündedir, olaryň peýdasynadyr; emma Onuň güýji we gazaby Ony terk edýänleriň hemmesine garşy durýar. Şeýlelik bilen, biz bu zat üçin oraza tutduk we Hudaýymyza ýalbaryp dileg etdik; Ol hem dilegimizi kabul etdi.’

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> Pygamber we bu atalar ýurduň halkyny hakyky Hudaýa ybadat edýänler hasap etmediler, hem-de olar dostluk bildirip, özlerine kömek etmegi isleseler-de, Onuň ybadatyna degişli hiç bir zatda olar bilen birleşmäge het edip bilmediler. Hudaýyň ybadathanasyny gurmak we Onuň ybadatyny dikeltmek üçin Iýerusalime çykyp barýarkalar, ýolda özlerine kömek etsin diýip patyşadan kömek soramadylar, eýsem oraza we doga arkaly Rebden kömek diläp gözlediler. Olar Hudaýyň Öz hyzmatkärlerini Özüne hyzmat etmek ugrunda edýän tagallalarynda gorajakdygyna we rowaçlandyrjakdygyna ynanýardylar. Hemme zadyň Ýaradyjysy Öz ybadatyny berkarar etmek üçin duşmanlarynyň kömegine mätäç däldir. Ol erbetligiň gurbanlygyny talap etmeýär, Rebbiň öňünde başga hudaýlary bolanlaryň hödürlerini-de kabul etmeýär.

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Biz köplenç şeýle pikiri eşidýäris: ‘Siz diýseň aýratynçylyk edýärsiňiz.’ Biz bir halk hökmünde janlary halas etmek ýa-da olary hakykata getirmek üçin islendik gurbanlygy etmäge taýýar bolardyk. Emma olar bilen birleşmäge, olaryň söýýän zatlaryny söýmäge we dünýä bilen dostluk etmäge het edip bilmeris, çünki şonda biz Hudaý bilen duşmançylykda bolardyk.” Testimonies, 1-nji tom, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Uýa Waýt Kadeşiň pitnesi baradaky düşündirişine baglanyşykda şeýle diýýär: “Ähli zatlaryň Ýaradyjysy Öz ybadatyny berkarar etmek üçin Öz duşmanlarynyň kömegine mätäç däldir. Ol erbetligiň gurbanlygyny talap etmeýär, şeýle hem Rebbiň öňünde başga taňrylary bolanlaryň hödürlerini kabul etmeýär.” 1863-nji ýylda Laodikiýaly Millerçi Adventizmiň hereketi ybadathana öwrüldi we ýekşenbe güni ybadatyny millete, soň bolsa bütin dünýä mejbury etdirmeli boljak häkimiýet bilen bileleşik baglaşdy.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Indiki makalada biz 1844-den 1863-e çenli bolan pygamberlik döwrüniň jemleýji daşy bolan 1863 ýyla goşant goşýan pygamberlik setirleri baradaky garalyşlarymyzy dowam etdireris.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Bolup geçen zat, boljak zatdyr; edilen zat hem ediljek zatdyr; günüň aşagynda täze hiç bir zat ýokdur. «Ine, bu täze» diýip aýdyljak bir zat barmy? Ol eýýäm öňki zamanlarda, bizden ozal hem bardy. Men bilýärin: Hudaý näme etse, ol ebedilik galar; oňa hiç zat goşup bolmaz, ondan hem hiç zat aýryp bolmaz; Hudaý muny adamlaryň Onuň öňünde gorky bilen ýaşamagy üçin edýär. Bolup geçen zat häzir hem bardyr; boljak zat hem eýýäm bolup geçendir; Hudaý bolsa geçen zady talap edýär. Ecclesiastes 1:9, 10; 3:14, 15.

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