Article

# The Hidden History of Verse Forty - Number Seven

Kyrkynjy Aýatyň Gizlin Taryhy — Ýedinji San

Eleven and Twenty-Two

On bir we Ýigrimi iki

Author

Jeff Pippenger

Published

April 4, 2026

Formats

PDF
Word
Song MP3

Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Danyýlyň on birinji babyndaky on altynjy aýat bilen ýigrimi ikinji aýat hem ýakyn wagtda çykjak ýekşenbe kanuny bilen sazlaşýar. Onunjy aýatyň 1989-njy ýylda ýerine ýetmegi, biziň eýýamymyzdan öň 217-nji ýylda on birinji aýatyň ýerine ýetmesi hökmünde şekillendirilýän Rafia söweşi bilen görkezilişi ýaly, 2014-nji ýylda Ukrain urşuna getirdi. On birinji aýatdan on altynjy aýata çenli bolan bölüm şol bir wagtda on birinji aýatdan ýigrimi ikinji aýata çenli bolan bölümdir; şonuň üçin kyrkynjy aýatyň gizlin taryhy, on birinji aýatdan on altynjy aýata çenli aýatlarda şekillendirilişi ýaly, on birinji aýatdan ýigrimi ikinji aýata çenli bolan taryh hökmünde hem şekillendirilýär. Kyrkynjy aýatyň gizlin taryhy on birinji aýatdan ýigrimi ikinji aýata çenli aýatlar arkaly şekillendirilýär.

## Chapters Eleven through Twenty-two

On birinji bapdan ýigrimi ikinji bapa çenli

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Şol gizlin taryh Ýaradylşyň, Matta, Ylham we Asyrlaryň Islegi kitaplarynyň on birinji bapdan ýigrimi ikinji baba çenli baplarynda hem şekillendirilýär. “On birden ýigrimi ikiye çenli” bolan şol dört şaýat gizlin taryh bilen gabat gelýär, çünki gizlin taryh Danyýel on birde on birden ýigrimi ikiye çenli aýatlardyr. Şol dört şaýadyň ortasy hemişe ähtiň alamatyny görkezýär; bu, Ýaradylşyň on birinji babynda Nimrod bilen görkezilen ölüm ähtinden başlanýar we Ylhamyň on ýedinji babyndaky Rimiň haramy bilen tamamlanýar.

## Seventeen

On ýedi

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Matta bilen hasap etmeseň, dört şaýat olaryň suratlandyrýan döwrüniň ortasy hökmünde on ýedinji baby görkezýär. On ýedi sany hem miladydan öňki 457-nji ýyldan, 64-nji ýyldan we 1776-njy ýyldan başlanan üç sany iki ýüz elli ýyllyk pygamberlikde üç gezek duş gelýär. Şol çyzyklaryň ikisi, (birinjisi we soňkusy), miladydan öňki 457-nji ýyldan başlanan birinji çyzygyň miladydan öňki 207-nji ýylda tamamlananda, hem-de 1776-njy ýyldan başlanan soňky çyzygyň 2026-njy ýylda tamamlananda, bir orta nokady görkezýär. Miladydan öňki 207-nji ýyl Rafiýa bilen Paniýum söweşleriniň arasynda bolupdy, 2026-njy ýyl bolsa Amerikanyň Birleşen Ştatlarynyň soňky prezidentiniň ygtyýarlyk möhletiniň ortasydyr.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Iki iki ýüz elli ýyllyk üç çyzygyň içinde Ptolemeý on ýedi ýyl höküm sürdi. Neronyň çyzygynda 313 bilen 330-njy ýyllaryň arasynda on ýedi ýyl bar, şeýle hem b.e. öň 217-nji ýylda bolan Rafiýa söweşi bilen b.e. öň 200-nji ýylda bolan Paniý söweşiniň arasynda on ýedi ýyl bardy. On birinji bapdan ýigrimi ikinji baba çenli baplaryň dört şaýadynyň üçüsi olaryň takyk orta nokadyny on ýedinji baplar hökmünde belleýär. Şonuň üçin kyrkynjy aýatyň gizlin taryhy şol bir babyň on birinji aýatyndan ýigrimi ikinji aýatyna çenli aýatlarda görkezilýär, hem-de on birinji bapdan ýigrimi ikinji baba çenli baplaryň dört şaýady hut şol bir aýatlar bilen gabat gelýär. Üç sany 250 ýyllyk pygamberligiň her biriniň ýerine ýetmesi hut şol bir taryh bilen gabat gelýär. Orta nokat ýol belgisi hökmünde aýratyn nygtalýar we ol aýratyn-da Hudaýyň halkynyň ähtiniň hem möhüriniň nyşany hökmünde kesgitlenýär.

## Daniel Twelve

Danyýel on iki

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Danyýlyň on ikinji babyndaky ýedinji, on birinji we on ikinji aýatlar ýüz kyrk dört müňüň möhürlenişiniň iň soňky döwrüni kesgitleýär. Ýedinji aýat 2023-nji ýylyň 31-nji dekabryny, on ikinji aýat bolsa 2020-nji ýylyň 18-nji iýulyny görkezýär. 2020-nji ýylyň 18-nji iýulynda başlan we 2023-nji ýylyň 31-nji dekabrynda tamamlanan ýedinji aýatdaky pytradylyş, Danyýlyň on ikinji babynda ýerleşen pygamberlik wagtynyň üç aýatynyň alfasy we omegasy bilen şekillendirilipdi. 1,290 ýylyň ortaky aýaty 1989-njy ýyldan tizden güýje girjek ýekşenbe kanunyna çenli bolan taryhy 30, soňra bolsa adamzat synag möhletiniň ýapylmagyna çenli 1,260 hökmünde kesgitleýär. Otuz ýyl ýüz kyrk dört müňüň ruhanylygynyň ýaşyny aňladýar, 1260 ýyl bolsa Ylham kitabynyň on üçünji babyndaky nyşanly kyrk iki aýy öňünden şekillendirýär.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Otuzdan soň yzarlap gelýän müň iki ýüz altmyş ýyllyk goşa pygamberlik Ybraýym bilen Pawlusyň dört ýüz we dört ýüz otuz ýyl baradaky goşa äht pygamberliginiň nyşanydyr. Daniel on ikidäki wagt hakdaky üç aýatyň orta nokady on üçünji harpyň pitnesini aňladýar, şol bir wagtyň özünde hem ýüz kyrk dört müňüň ähtini we möhürlenişini aýratyn nygtaýar. Şeýle hem bu üç aýat gizlin taryh bilen gabat gelýär we orta nokadyň ähtiň nyşanydygyny nygtaýan pikire ýene bir şaýatlyk goşýar.

## Spring and Fall

Bahar we Güýz

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Şu setirleriň ählisi bilen birlikde, Levililer 23-nji bapda ýerleşýän ýazky we güýzki baýramlaryň üç şaýadyny hem haçyň taryhyndaky Pentikost pasly bilen sazlaşdyryp we utgaşdyryp goşmalydyrys. Ol ýerde bap ýigrimi üçdür, bu hem Mesihiň ýaraşyk getiriş işiniň nyşanydyr. Bap kyrk dört aýatdan ybarat bolup, nyşanly taýdan 1844-nji ýylyň 22-nji oktýabryny aňladýar. 22-nji oktýabr oktýabr aýynyň 22 gününi görkezýär, birinji günden başlap ýigrimi ikinji güne çenli, şeýlelikde ýewreý elipbiýiniň kepilnamalaryny özünde göterýär. Oktýabr onunjy aý bolansoň, ol ýigrimi ikinji gün bilen köpeldilende 220 bolýar.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Ýewreý senenamasynda ýedinji aýyň onunjy güni Günäleriň Geçilýän Günüdi, ýedi gezek on bolsa ýetmişdir, bu bolsa synag möhletiniň nyşanydyr. Iki müň üç ýüz ýyl 1844-nji ýylda, şol döwri başlatan üçünji permana görä nusgalanan üçünji perişde gelende tamam boldy. Iki müň üç ýüz günüň başynda gadymy hakykatdaky Ysraýyla synag möhleti hökmünde bölünip berlen ýetmiş hepde bardy; şol günleriň ahyrynda bolsa häzirki ruhy Ysraýylyň synag döwri ýedinji aýyň onunjy güni bilen şekillendirildi, bu hem ýetmişe deňdir. 1844-nji ýylyň 22-nji oktýabry ýakyn wagtda geljek ýekşenbe kanunynyň nusgasydyr, we edil şol ýerde, Stefanos daşlanan wagty Ýahudylarda bolşy ýaly, Ýedinji Gün Adventizm üçin synag möhletiniň nyşanly ýetmiş ýyly tamam bolýar.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 iki perişdäniň gelen döwrüni aňladýar: ikinjisi birinji lapykeçlikde, üçünjisi bolsa beýik lapykeçlikde geldi. “44” sanawy, Danyýel on birinji bapdaky kyrk dördünji aýatda gündogardan we demirgazykdan gelýän habarlar arkaly görkezilişi ýaly, iki gatly habary aňladýar. Lewiler ýigrimi üçünji bap kyrk dört aýatdan ybarat bolup, mukaddes baýramlary ýaz we güýz möwsümlerine bölýär. Şol kyrk dört aýat iki gatly habary aňladýar. Iki möwsümiň her biri ýigrimi iki aýat bilen görkezilýär; şeýlelikde hem ýaz, hem-de güýz baýramlary ýewreý senenamasynyň ýigrimi iki harpyny aňladýar. Ýigrimi iki aýatdan ybarat şol iki şaýat Pentekost möwsümi bilen bilelikde birleşdirilende, üç ädimli bir gurluş emele getirýär.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Birinji ädim — bäş kündin öñ kelgen üç qisimdin tüzülgen bir bälge, edil şundaqla üç bälginiñ axirqisi hem şundadır. Ottura bälge — Mesihtin jeñiwchi jemaatta hizmet üchün kahinliqqa meshlinivatqanlar bilen yüzmu-yüz ötküzgän ottuz kündük tälimidur. Leviticus yigirme üch — qiriqinchi ayättiki yoşurun tarix bilen mas kelidu.

## Midpoints

Aralyk nokatlar

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Gelip çykyş kitabynyň on birinji babyndan ýigrimi ikinji babyna çenli uzalýan setiriň orta nokady on ýedinji bapdyr; şol ýerde Ybraýym bilen baglanyşykly üç basgançakly ähtiň ikinji basgançagy we sünnet alamaty ýola goýuldy. On birinji bapdan ýigrimi ikinji baba çenli ýerleşýän ähli aýatlaryň düýp-merkezi Gelip çykyş 17:22-dir:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Emma ähtimi Ishak bilen berkitjekdirin; ony indiki ýyl hut şu bellenen wagtda Sara saňa dograr. Şeýle diýenden soň, Ol onuň bilen gepleşmegini bes etdi, we Hudaý Ybraýymyň ýanyndan ýokary çykdy. Gelip çykyş 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Hudaý birinji aýatda Ybraýym bilen gepleşip başlady we ýigrimi ikinji aýatda Öz söhbetini tamamlady; şeýlelikde sünnet ähdiniň tutuş gepleşigi ýewreý elipbiýiniň ýigrimi iki harpynyň pygamberlik mazmunynyň içinde ýerleşdirildi, şol ýigrimi iki aýadyň temasy bolsa sekizinji günde ýerine ýetirilmeli bolan sünnet dessury boldy. Gelip çykyş kitabyndaky bu bölümiň merkezi, ýa-da orta nokady, Ybraýymyň sünnet ähti arkaly şekillendirilişi ýaly, ýüz kyrk dört müň bilen Hudaýyň äht gatnaşygyndadyr. Gelip çykyş kitabynyň on birinji bapdan ýigrimi ikinji baba çenli uzalýan baplar hatarynyň orta nokady on ýedinji bapdyr, bapdaky mutlak orta nokat bolsa Hudaýyň Ybraýym bilen äht baradaky söhbetini bes edýän ýigrimi ikinji aýatdyr; şeýlelikde bu orta nokat ýewreý elipbiýiniň ýigrimi iki harpynyň mazmunynda ýerleşdirilýär. Elbetde, şol ýigrimi iki aýadyň orta nokady on birinji aýatdyr.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Şeýle hem, siz sünnet deriňizi kesersiňiz; ol Meniň bilen siziň araňyzdaky ähtiň nyşany bolar. Gelip çykyş 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Mukaddes Kitabyň on birinji bapdan ýigrimi ikinji baba çenli bolan on iki böleginiň orta nokatlaryndaky pikiriň doly tamamlanmagy üçin üç aýat zerurdyr.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Bu Meniň ähtimdir; ony Meniň bilen siziň araňyzda we senden soňky nesliňiziň arasynda saklamalysyňyz: araňyzdaky her bir erkek çaga sünnet edilmelidir. Siz öz sünnet deriňiziň tenini kesmelisiňiz; bu Meniň bilen siziň araňyzdaky ähtiň nyşany bolar. Nesilleriňizde araňyzda sekiz günlük bolan her bir erkek çaga sünnet edilmelidir; öýde doglan hem-de seniň nesliňden bolmadyk kesekiden pula satyn alnan hem şeýle edilmelidir. Gelip çykyş 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Bir nyşan, bir belgidir; ol baýdagy aňladýar. Bu parça, ýüz kyrk dört müň bolan baýdak hakyndadyr. Erkek çaga sekizinji güni sünnet edilmelidi, edil Nuhuň ähti gäminiň içindäki sekiz jan bilen baglanyşykly bolşy ýaly; şeýlelikde sekiz sany ulanyp, Nuh ähtini Ybraýym ähti bilen baglanyşdyrýar. Olar Filadelfiýaly bolmalydyrlar, çünki olar sünnet edilmelidir; muny Pawlus teniň haça çüýlenmeginiň nyşany diýip kesgitleýär. Ten haça çüýlenende, Mesihiň Hudaýlygy içde bolýar, we şol utgaşyk baýdakdyr; çünki Uýam Waýtyň aýdyşy ýaly: “Mesihiň häsiýeti Onuň çagalarynda kämil derejede gaýtadan öndürilende, Ol olar üçin dolanyp geler.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Ynsan tebigaty bozulan ýagdaýdadır we mukaddes Hudaý tarapyndan adalatly suratda höküm edilendir. Emma toba edýän günäkär üçin ýol taýýarlanypdyr, şeýlelikde ol Hudaýyň ýeke doglan Oglunyň günä üçin getirilen gurbanlygyna iman arkaly günäleriň bagyşlanmagyny kabul edip biler, aklanyşy tapar, asmanyň maşgalasyna ogullyk hökmünde kabul ediler we Hudaýyň patyşalygynyň mirasdüşeri bolar. Häsiýetiň özgerdilmegi Mukaddes Ruhuň işi arkaly amala aşyrylýar; ol ynsanyň üstünde täsir edip, onuň arzuwyna we munuň edilmegine razylygyna görä, onuň içine täze bir tebigat ýerleşdirýär. Hudaýyň keşbi janda dikeldilýär, we ol günsaýyn merhemet arkaly güýçlendirilýär hem-de täzelenýär, şeýlelikde adalatda we hakyky mukaddeslikde Mesihe degişli häsiýeti has-da kämil suratda şöhlelendirmäge ukyply edilýär.

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> Akylsyz gyzlar hökmünde şekillendirilýänleriň şeýle zerur bolan ýagy daşyna çalmaly bir zat däldir. Olar hakykaty ýüregiň mukaddes ýerine getirmeli, şonda ol arassalasyn, päkläp-tejmelleşdirsin we mukaddes etsin. Olaryň mätäçligi diňe bir nazariýa däldir; olaryň mätäçligi Bibliýanyň mukaddes taglymatlarydyr, olar näbelli, biri-birinden üzňe taglymatlar bolman, eýsem Mesihde jemlenýän baky bähbitleri öz içine alýan diri hakykatlardyr. Onda ylahy hakykatyň doly ulgamy bardyr. Janyň halasy Mesih arkaly iman bilen, hakykatyň esasydyr we sütünidir. Mesihde hakykaty iman bilen kabul edýänler muny häsiýet mukaddesligi we Hudaýyň kanunyna boýun bolmak arkaly aýan edýärler. Olar Isadaky hakykatyň asmana ýetýändigine we bakylyga gujak açýandygyna düşünýärler. Olar mesihçiniň häsiýetiniň Mesihiň häsiýetini görkezmelidigine we merhemetden hem-de hakykatdan doly bolmalydygyna düşünýärler. Olara hiç wagt sönmeýän ýagtylygy saklap durýan merhemet ýagy berilýär. Yman edýäniň ýüregindäki Mukaddes Ruh ony Mesihde kämil edýär. Adamyň ýa-da aýalyň tolgundyryjy ýagdaýlarda güýçli duýgy görkezmegi onuň mesihçidiginiň aýdyň subutnamasy däldir. Mesihsypat bolan adam öz janynda çuň, berk, tutanýerli bir häsiýete eýedir, şol bir wagtda-da özüniň ejizligini duýýar, Iblis tarapyndan aldanylmaýar we azaşdyrylmaýar, özüne bil baglamaga mejbur edilmeýär. Ol Hudaýyň Sözüni bilýär we diňe elini Isa Mesihiň eline berip, Ondan mäkäm ýapyşanda howpsuzdygyny bilýär.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Häsiýet synagly pursatda aýan bolýar. Ýary gije çynlakaý ses bilen: «Ine, öýlenýän gelýär; ony garşy almaga çykyň» diýip yglan edilende, uklap ýatan gyzlar ukusyndan oýandylar, şonda bu waka üçin kimiň taýýarlyk görendigi belli boldy. Iki topar hem garaşylmadyk ýagdaýda tutuldy, emma birisi şol ýagdaý üçin taýýar ekeni, beýlekisi bolsa taýynlyksyz tapyldy. Häsiýet ýagdaýlar arkaly aýan bolýar. Adatdan daşary ýagdaýlar häsiýetiň hakyky mahiyetini ýüze çykarýar. Birden we garaşylmadyk bela, ýitgi ýa-da synagly pursat, garaşylmadyk kesel ýa-da hasrat, jany ölümiň ýüzbe-ýüzüne getirýän haýsydyr bir zat häsiýetiň içki hakykylygyny ýüze çykarar. Hudaýyň Sözüniň wadalaryna hakyky imanyň bardygy ýa-da ýokdugy aýan ediler. Janyň merhemet bilen goldanýandygy ýa-da goldanmaýandygy, çyrasy bilen birlikde gapda ýagyň bardygy ýa-da ýokdugy aýan ediler.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Synag döwürleri hemmeleriň başyna gelýär. Hudaýyň synagy we subut etmesi astynda özümizi nähili alyp barýarys? Çyralarymyz sönýärmi? Ýa-da biz olary heniz hem ýanyp duran halda saklaýarysmy? Merhemetden we hakykatdan doly bolan Şol bilen baglanyşygymyz arkaly her bir garaşylmadyk ýagdaýa taýynmy? Bäş paýhasly gyz bäş paýhassyz gyza öz häsiýetini berip bilmedi. Häsiýet her birimiz tarapyndan şahsyýet hökmünde kemala getirilmelidir. Ony başga birine geçirmek bolmaýar, hatda onuň eýesi bu gurbanlygy etmäge meýilli bolsa-da. Merhemet heniz hem gijä galyp durka, biri-birimiz üçin edip biljek zadymyz köp. Biz Mesihiň häsiýetini beýan edip bileris. Biz azaşanlara yhlasly duýduryşlar berip bileris. Biz ähli çydamlylyk we taglymat bilen ýazgaryp, käýäp, mukaddes Ýazgylaryň taglymatlaryny ýüregiň jümmüşine ýetirip bileris. Biz ýürekden duýgudaşlyk berip bileris. Biri-birimiz bilen we biri-birimiz üçin doga edip bileris. Ätiýaçly ýaşaýyş bilen ýaşap, mukaddes söz-söhbeti saklamak arkaly, hristianyň nähili bolmalydygyna görelde berip bileris; ýöne hiç kim başga birine öz häsiýet galybyny berip bilmez. Geliň, halas edilmelidigimiziň toparlar hökmünde däl-de, eýsem şahsyýetler hökmünde boljakdygyny mynasyp derejede göz öňünde tutalyň. Biz öz kemala getiren häsiýetimize görä höküm edileris. Jany bakylyga taýýarlamagy äsgermezlik etmek we Hudaý bilen ýaraşmagymyzy ölüm düşegine çenli yza goýmak howpludyr. Öz baky ykbalymyzy gündelik durmuşdaky amallar bilen, görkezýän ruhumyz arkaly kesgitleýäris. Iň kiçi zada wepaly bolan, köpe hem wepalydyr. Eger biz Mesihi öz göreldämiz eden bolsak, eger biz Onuň öz durmuşynda bize beren göreldesi ýaly gezip, zähmet çeken bolsak, onda başymyzdan geçjek tejribämizde üstümize geljek haýbatly garaşylmadyk wakalar bilen ýüzbe-ýüz bolmaga ukyply bolarys we ýüregimizden şeýle diýeris: ‘Meniň islegim däl, eýsem Seniňki berjaý bolsun.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Bu synag wagtynda, ýagny biziň ýaşaýan döwrümizde, biz gutulyşyň şertleri barada asuda oýlanmalydyrys we Hudaýyň Sözünde bellenen şertlere görä ýaşamalydyrys. Biz her bir borjy ýerine ýetirmek üçin özümizi sagat-saýat, günbe-gün seresap terbiýe arkaly öwretmeli we tälim bermelidiris. Biz Hudaýy we Onuň ibereni Isa Mesihi tanamalydyrys. Her bir synagda: ‘Goý, ol Meniň güýjüme ýapyşsyn, Men bilen ýaraşyk etsin; hawa, Men bilen ýaraşyk etsin’ diýeniň ýanyna ýüz tutmak biziň artykmaçlygymyzdyr. Reb şeýle diýýär: Ol bize Mukaddes Ruhy bermäge, ene-atalaryň öz çagalaryna çörek bermäge taýýarlygyndan hem beter taýýardyr. Onda goý, çyralarymyz bilen bile gaplarymyzda merhemet ýagyny saklalyň, şonda biz guýowy garşy almaga çykmaga taýýar bolmadyk we akmak gyzlar hökmünde görkezilenleriň arasynda tapylmarys.” Review and Herald, September 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Ybraýymyň sünneti we gäminiň üstündäki sekiz jan arkaly nusgalanan ýüz kyrk dört müňüň baýdagy, ýakynda geljek krizisde Mesihiň häsiýetini kämil derejede şöhlelendirýän tymsaldaky dana gyzlardyr. White uýa bu parçany Işaýa pygamberden sitata getirmek bilen tamamlady, munuň şeýle bolmagy doly ýerliklidir, çünki bu ýüz kyrk dört müňüň möhürleniş wagtyna gönüden-göni degişli bir parçadyr.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Şol günde onuň hakynda şu aýdymy aýdyp beriň: Gyzyl çakyrly üzümçilik. Men, Reb, ony goraýaryn; her pursat ony suwararyn; oňa zeper ýetmez ýaly, ony gije-gündiz goraryn. Mende gazap ýokdur; söweşde maňa garşy tikenleri we çalyklary kim goýup biler? Men olaryň içinden geçerin, olary bilelikde ýakaryn. Ýa-da goý, ol Meniň güýjüme ýapyşsyn, Men bilen ýaraşyk etsin; hawa, Men bilen ýaraşyk etsin. Ol Ýakupdan gelenleri kök urdurar; Ysraýyl gülleýär, pyntyk atýar we dünýäniň ýüzüni miwe bilen doldurýar. Ol ony özüni uranlary urşy ýaly urdumy? Ýa-da ol öz eli bilen öldürilenleriň gyrgynyna görä öldürildimi? Ölçeg bilen, ol gögerip çykanda, Sen onuň bilen jedelleşersiň; gündogar ýeliniň gününde Ol öz gazaply ýelini saklaýar. Şonuň üçin Ýakubyň günäsi şunuň bilen arassalanar; onuň günäsini aýyrmagyň ähli miwesi hem şudur: ol gurbanlyk sypasynyň ähli daşlaryny döwlüp pytradan hek daşlary ýaly edende, Aşera sütünleri we butlar indi dik durmaz. Emma berk galasyz şäher haraba bolar, ýaşaýyş mekany taşlanar we çöl ýaly terk ediler; ol ýerde göle bakar, ol ýerde ýatar we onuň şahalaryny iýip gutarar. Onuň şahalary guranda, olar döwlüp aýrylar; aýallar gelip, olary oda ýakarlar; çünki bu akylsyz halkdyr; şonuň üçin olary Ýaradan olara rehim etmez, olary Döreden olara merhemet görkezmez. Işaýa 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

Ýakubyň etmiş günäsi arassalanýan, düşünjesiz “halkyň” beýleki toparynyň bolsa ýygnalyp ýakylýan “gündogar şemalynyň güni” ýüz kyrk dört müňüň möhürleniş wagtydyr. Şol döwürde, Mesih bilen ýaraşyk etmegi isleýän muny edip biler, emma soňky hereketler örän çaltdyr.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Ruhanylar gulluga başlanda otuz ýaşynda bolmalydylar, ýüz kyrk dört müň hem soňky günlerde Hudaý bilen ähti täzelän Patyşa ruhanylary bolan Petrusiň halkydyr.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Siz hem diri daşlar hökmünde ruhy bir öý, mukaddes ruhanylyk bolup gurulýarsyňyz; Isa Mesih arkaly Hudaýa makbul bolan ruhy gurbanlyklary hödürlemek üçin. 1 Petrus 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Ruhanylar sekiz günlük mesh edilme gullugynda hyzmat etmäge taýýarlanypdylar; şonuň üçin sekiz sany, sandygyň içinde bolan mesh edilen ruhanylygyň nyşanydyr.

## Aaron’s Rod

Harunyň Hasasy

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Ýüz kyrk dört müňden ybarat mesh edilen ruhanylyk, Äht sandygynda gülläp çykan Harunyň hasaçasy arkaly şekillendirilendir. Harunyň hasaçasy gülläp çykanda, ol Harun bilen Ysraýyl taýpalarynyň gülläp çykmadyk beýleki hasaçalarynyň arasynda tapawut goýdy. Mukaddes Ýazgylarda ösümlikleriň pyntyklap çykmagyna sebäp bolýan zat ýagmyrdyr.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Ähli pygamberleriň hemmesi ahyrky günlere ýüzlenýär; şonuň üçin Harunyň ruhanylyk hasasy Karmeldäki Ylýas bilen hem-de 1844-nji ýyldaky Milleritler bilen gabat gelýän ýagdaýda bir ýüz kyrk dört müňüň ýag çalynmagyny aňladýar. Bu, giçki ýagşyň hakyky we ýalan habarlarynyň arasynda aýdyň tapawudyň ýüze çykýan pursatyna degişlidir. Bu tapawut Ýowelde “täze çakyryň” bir toparyň elinden kesilip alynýandygyny görkezende beýan edilýär. Agyzlaryndan täze çakyr kesilip alnan topar Işaýanyň Efraýymyň serhoşlarydyr. Olar Pentekostda şägirtleri serhoşlykda aýplanlar hem bolup, 1863-nji ýylyň pitneçileri bolan atalaryna eýeren 1888-nji ýylyň pitneçileridir. Pygamberligiň şol setirleriniň hemmesi Waýtyň uýa tarapyndan dünýäniň Neşwiliň ot şarlary barada takmynan bir ýüz ýigrimi bäş ýyldan bäri Adventizmiň bilip, hiç zat aýtmandygyny aňan pursady hökmünde görkezilen setir bilen gabat gelýär.

## 8, Eighty and 81

8, Segsen we 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Otuz sany we sekiz sany, ylahylyk bilen ynsanylygyň birleşmesini aňladýan ahyrky günleriň nyşany bolan ýüz kyrk dört müň adamyň ruhanylygynyň nyşanlarydyr. Sekiz sany, mukaddes ýerde hoşboý tütetgi ýakmaga synanyşan Uzzýa patyşa garşy baş ruhany bilen bilelikde durup garşylyk görkezen segsen batyr ruhanynyň sany bolan segsen sanynyň onlugydyr. Segsen bir, zafar gazanan ýygnagyň ruhanylygy babatda ylahylygyň ynsanylyk bilen birleşmesini aňladýar. Uzzýanyň gozgalaňynyň taryhy, şol segsen bir sanyndaky ruhanylygy, Rafiýa söweşinden derrew soň Ptolemeýiň gozgalaňy bilen gabat gelýän hut şol iň çökgünli ýagdaý bilen baglanyşdyrýar. Ähli pygamberler ahyrky günleri kesgitleýärler; şonuň üçin hem ylahylyk bilen ynsanylygyň birleşmesinden ybarat bolan, segsen ynsan ruhanysyndan we bir Ylahy Baş Ruhanydan düzülen zafar gazanan ýygnagyň ruhanylygy, 2014-nji ýylda Ukrain söweşi başlananda başlanan taryhda kesgitlenýär.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Barlygy on iki bapdan ybarat bolan Gelip çykyş kitabynyň ortaky baby on ýedinji bapdyr. On iki baplyk şol hataryň ortaky aýaty ýigrimi ikinji aýatdyr. Ýigrimi ikinji aýat Hudaý bilen Ybraýymyň arasynda birinji aýatda başlanan söhbetiň aýdyň tamamlanmagyny belleýär; şeýlelikde ol, ýewreý elipbiýiniň ýigrimi iki harpynyň möhürini göterýän pygamberlik hatarynyň soňuny kesgitleýär. Ýigrimi iki aýatdan ybarat şol hataryň ortaky aýaty on birinji aýatdyr; ol hem öz gezeginde ýüz kyrk dört müňüň nyşanyny kesgitleýän üç aýatyň ortasydyr. Şonuň üçin on birinji aýat üç aýratyn aýatyň ortasydyr, hem-de on birinji aýat diňe bir şol ýigrimi iki aýatyň däl, eýsem özüniň içinde ýerleşýän şol üç aýatyň hem esasy hakykatyny beýan edýär; şeýlelikde on birinji we ýigrimi ikinji aýatlar esasy pikiriň başlangyjy we soňy hökmünde kesgitlenýär. Şeýlelikde, on ýedinji bapdaky on birinji aýatdan ýigrimi ikinji aýada çenli bölek on birinji bapdan ýigrimi ikinji baba çenli baplaryň esasy mowzugydyr.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Mätäniň kitabyndaky on birinji bapdan ýigrimi ikinji bapa çenli bolan bölümiň ortasy on altynjy bapdyr.

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

> Şondan soň ol Öz şägirtlerine Öziniň Isa Mesihdigini hiç kime aýtmazlyklaryny berk tabşyrdy. Matta 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Gelip çykyş kitabynyň orta nokadynda bolşy ýaly, ýigriminji aýat hem Mesih bilen şägirtleriň Kaýsariýa Filipiýa gelenlerinde, on üçünji aýatda başlanan belli bir söhbetiň ahyryny belleýär.

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

> Isa Keýsariýa Filipiniň töwereklerine gelende, şägirtlerinden sorap diýdi: «Ynsan Oglunyň kimdigini adamlar näme diýýärler?» Olar bolsa aýtdylar: «Käbirleri: “Sen Ýahýa Çokundyryjysy” diýýärler; beýlekiler: “Iliýas”; ýene başgalar: “Ýeremiýa ýa-da pygamberleriň biri” diýýärler». Ol olara diýdi: «Emma siz Meni kim diýýärsiňiz?» Şonda Simun Petrus jogap berip diýdi: «Sen Mesihsiň, diri Hudaýyň Oglusy». Isa oňa jogap berip diýdi: «Bagtlysyň, eý Simun Barýona; çünki muny saňa et bilen gan aýan eden däldir, eýsem göklerdäki Atam aýan etdi. Men hem saňa aýdýaryn: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün gelmez. Men saňa Gökleriň Patyşalygynyň açarlaryny bererin; ýer ýüzünde näme baglasaň, gökde baglanan bolar; ýer ýüzünde näme çözseň, gökde çözülen bolar». Soňra Ol şägirtlerine Öziniň Isa Mesihdigini hiç kime aýtmazlygy berk tabşyrdy. Matta 16:13–20.

## Raphia and Panium

Rafiýa we Paniýum

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Matta ýazgysynyň ortaky bölegi diňe bir aýratyn söhbetdeşligi we aýratyn temany aňlatmak bilen çäklenmän, Gelip çykyş kitabynyň şaýatlygynyň äht alamatlary Rafiýa söweşi bilen nähili sazlaşýan bolsa, Matta ýazgysyndaky bu söhbetdeşlik hem Panium diýilýän Kesariýa Filipide bolup geçýär. Daniel 11-iň on bäşinji aýatyndaky Panium, Mattanyň on iki baplyk setiriniň ortasydyr, Daniel 11-iň on birinji aýatyndaky Rafiýa bolsa, Gelip çykyş kitabynyň on iki baplyk setiriniň ortasydyr.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Miladydan öňki 457-nji ýylda başlanan 250 ýyl Miladydan öňki 207-nji ýylda tamamlandy; bu, on birinji aýatda agzalýan Rafia bilen on bäşinji aýatda agzalýan Paniumyň aralygyndaky orta nokatdyr, hut şol ýerde Ybraýymyň sünnetiniň nyşany bilen Petrusyň Mesih hakdaky ykrary bir ýere jemlenýär. Matta kitabyndaky yzygiderlilikde Petrus Hudaýyň Ogludygy baradaky Mesihi tanandygyny, Onuň çokundyrylmagynda şaýatlyk edýär.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Şimun «eşidýän biri» diýmegi aňladýar, Barýona bolsa «kepderiniň ogly» diýmegi aňladýar. Şimun, Mukaddes Ruhuň kepderi sypatynda inen wagtynda, Mesihiň çokundyrylyşy baradaky habary eşiden biri boldy. Mesihiň çokundyrylyşy, Ylham onunjy bapdaky güýçli perişdäniň inen wagty bolan 1840-njy ýylyň 11-nji awgustynyň nusgasydy. Şol bir perişde 9/11-de-de indi. Petrus 9/11-i ýüz kyrk dört müňüň nesliniň synag habary hökmünde ykrar edýänleri aňladýar.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Petr hatar üstüne hatar usulyny ulanýanlary aňladýar. Ol kepderiniň “ogly”dyr; şonuň üçin hem ogul hökmünde simwolik taýdan soňky nesli aňladýar. Petr soňky nesliň nyşanydyr, we onuň adynyň simwolik san taýdan hasaplanşy bilen ol ýüz kyrk dört müňe wekilçilik edýär. Petr pygamberlik hatarynda Mesih peýda bolanda güýçlendiriş habaryny eşidýän iň soňky nesli aňladýar. Petr Mesihiň çokundyrylmagy bilen baglanyşykly habary tanady, şonuň üçin hem Petr Isany mesh edilen hökmünde, ýagny ýewreý dilinde Mesih, grek dilinde bolsa Hristos diýip tanap bildi. Petr Ylham kitaby on sekizinji bapdaky 11-nji sentýabrda inen perişdäniň 1840-njy ýylyň 11-nji awgustynda hem inendigine düşünýänleri aňladýar. Petr 11-nji sentýabra diňe iki ýa-da üç hataryň şaýatlygy bilen berkidilýän bir ýol belgisi hökmünde düşünýänleri aňladýar.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Petrusyň boýun alşy şudur: 9/11 üçünji weýiň gelendigini kesgitleýär; bu bolsa ahyrky nesil üçin synag habarydyr. Şol boýun alnan ýerde at üýtgeýär. Ybraýym Raphiada, Petrus bolsa haçdan edil öň Paniumdadyr. Panium bilen haçyň arasynda Petrus Özgeriş dagyna baryp görer. Hut Paniumda, öz nesli üçin synag habaryny boýun alanda, Simun Petrusa öwrülýär. Bir ýüz kyrk dört müň üçin bolsa, şol synag habary pygamberlik taryhynda 9/11-de gelen üçünji weýiň Yslamy bolup durýar.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Adwentizmiň synagynyň başlangyjy 11-nji sentýabrda başlandy, we Adwentizmiň synagy soňlananda, üçünji hasratyň Yslam habary Simonyň adynyň haçan we nirede üýtgedilýändigini kesgitleýär. Petrusyň ahyrsoňunda düşünýän habary, başynda 11-nji sentýabryň habary bilen öňden şekillendirilen bolup, Neşwiliň ot şarlarynyň düzedilen habarydyr. Şol ýerde surnaýlar baýramy tugyň ýokary galdyrylmagy we Ýaraşyk Günündäki ýapyk gapy bilen utgaşykly gelýär.

We will continue these things in the next article.

Biz bu zatlary indiki makalada dowam etdireris.

Back to Articles