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

Ýoel kitaby we Laodikýaly Ýedinji Gün Adwentist Ybadathanasy — Ikinji sany

Number Two

Ikinji san

Author

Jeff Pippenger

Published

December 2, 2025

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> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> Men Pentikost günündäki wakalaryň şol pursatdakydan hem has uly güýç bilen gaýtalanjak wagtyna çyn ýürekden küýsegi bilen garaşýaryn. Ýahýa şeýle diýýär: «Men başga bir perişdäniň asmandan inip gelýändigini gördüm; onuň uly güýji bardy, ýer ýüzi bolsa onuň şöhraty bilen ýagtyldy». Şonda, Pentikost döwründäki ýaly, adamlar hakykaty her kimiň öz dilinde aýdylýandygyny eşiderler.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> Hudaýa ýürekden hyzmat etmegi arzuw edýän her bir janyň içine täze ýaşaýyş üfläp bermäge-de, dodaklara gurbanlyk sypasyndan alnan köz bilen degmäge-de we olary Onuň waspyny yglan etmekde sözleýji etmäge-de güýji ýetýär. Müňlerçe ses Hudaýyň Sözüniň ajaýyp hakykatlaryny yglan etmek güýji bilen doly bolar. Düdükleýän dil boşadar, çekinjeňler bolsa hakykat barada gaýduwsyz şaýatlyk etmek üçin güýçlendiriler. Reb halkyna jan ybadathanasyny her bir haramlykdan arassalamaga we Onuň bilen şeýle bir ýakyn baglanyşygy saklamaga kömek etsin, şonda olar soňky ýagşyň döküljek wagtynda ondan paý alanlar bolarlar. Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentekost, Rebbiň baýramy hökmünde garalanda, Pasha, hamyrsyz çörek baýramy, ilkinji miwe hödürligi we hepdelikler baýramyndan aýry tutulyp bilinmez. Pentekost, wagt bölegi bolmak bilen bir hatarda, belli bir pursat hem bolup durýar. Şonuň üçin oňa “Pentekostal döwür” diýilýär. Bu döwür Mesihiň ölümi, jaýlanyşy we direlişi bilen başlady. Öz ýokary galşyndan soň, Mesih kyrk günläp şahsy görkezmeler berdi, onuň yzyndan bolsa agzybirligiň gazanylan ýokarky otagyndaky on gün geldi. 9/11 Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynda tamamlanýan bir döwri başlatdy. Şol ýekşenbe kanuny Pentekost gününe wagt içindäki bir pursat hökmünde wekilçilik etdirilýär; 9/11-de başlan döwür tarapyndan öňünden geçilen bir pursat hökmünde. 9/11-den ýekşenbe kanunyna çenli “Pentekostal döwür” gaýtalanýar.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Petr “od dilleri” diýilýän gudratly hadysanyň serhoşlukdan gelen samsyklyk däl-de, bildirilen habara garşy jedel gozgalandygy üçin, Ýoel kitabynyň ýerine ýetmesi bolandygyny düşündirdi. “Diller” bir habaryň ýetirilmegini aňladýar, ot bolsa Mukaddes Ruhy aňladýar. Pentikost habary diliň ynsanlygy bilen hudaýlygyň (Hudaý ýuwudýan otdur) birleşmesini aňladýar. Petr soňky ýagşyň döwründe ýüz kyrk dört müňi nähili wekilçilik edýän bolsa, şeýle hem ownuk-uşak jedelleşen ýewreýler soňky ýagşyň ýagýan hut şol pursadynda gapdaldan geçilip gidilýän öňki äht halkyny wekilçilik edýärler.

> And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

> Olaryň hemmesi Mukaddes Ruhdan dolduryldylar we Ruhuň olara aýtdyryşy ýaly başga dillerde gepläp başladylar. Iýerusalimde asmanyň astyndaky ähli milletlerden gelen takwa ýehudiler ýaşaýardylar. Bu habar ýaýranda, köpçülik bir ýere ýygnandy we haýran galyp aljyrady, sebäbi olaryň her biri öz ene dilinde gepleýändiklerini eşidýärdi. Olar hemmesi haýran galyp, geňirgenip, biri-birine: «Ine, gepleýänleriň hemmesi galileýalylardyr ahyry, şeýle dälmi? Onda nädip her birimiz doglan ýerimiziň öz dilinde eşidýäris? Parfiýalylar, midiýalylar, elamlylar, Mesopotamiýada, Ýahudyýada, Kappadokiýada, Pontda we Aziýada ýaşaýanlar, Frigiýada we Pamfiliýada, Müsürde we Kirenäniň töweregindäki Liwiýa ülkesinde ýaşaýanlar, şeýle hem Rimden gelen myhmanlar, ýehudiler we ýehudy dinine geçenler, kritliler we araplar — biz olaryň öz dillerimizde Hudaýyň beýik işlerini aýdýandyklaryny eşidýäris» diýişdiler. Olar hemmesi haýran galyp, näme diýjekdigini bilmän, biri-birine: «Bu näme bolýar?» diýýärdiler. Emma käbirleri üstünden gülüp: «Bular täze şerapdan doludyr» diýdiler. Emma Petrus on birler bilen bile turup, sesini galdyryp, olara şeýle diýdi: «Eý, Ýahudyýanyň adamlary we Iýerusalimde ýaşaýanlaryň hemmesi, muny biliň we sözlerime gulak asyň. Sebäbi siz çak edişiňiz ýaly, bular serhoş däldirler, çünki entek günüň üçünji sagadydyr». Resullaryň işleri 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Petr Ýoel kitabynyň ýerine ýetirilmegi hökmünde Pentikosty düşündirýär. Ol muny pygamberlik taýdan, bütin dünýäniň wekilçilik edilýän ýagdaýynda edýär, çünki parçadaky aýat diňleýjileriň “asmanyň astyndaky her bir milletden” gelendigini aýdýar. 9/11-de ýer Mesihiň şöhraty bilen ýagtylandyryldy, soňra bolsa Ýekşenbe kanuny wagtynda ýüz kyrk dört müň adam bütin dünýäniň öňünde baýdak hökmünde ýokary göterilende, Mesihiň şöhratyny kämil suratda şöhlelendirerler. Pentikostal döwür 9/11-de başlandy we ol Ýekşenbe kanuny bilen tamamlanýar.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

> “Häsiýetlerimiziň üstünde bir tegmil ýa-da bir kir galan wagtynda, içimizden hiç birimiz hiç haçan Hudaýyň möhürini almaz. Häsiýetlerimizdäki kemçilikleri düzetmek, jan ybadathanasyny her dürli nejasatdan päklemek bize tabşyrylandyr. Şondan soň, Pentikost gününde irki ýagşyň şägirtleriň üstüne ýagşy ýaly inşi kimin, ahyrky ýagyş hem biziň üstümize iner.

> “We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

> “Biz öz gazananlarymyzdan örän aňsat kanagat tapýarys. Biz özümizi baý we baýlyk bilen artan hasap edýäris-de, özümiziň ‘betbagt, görgüli, garyp, kör we ýalaňaç’digimizi bilmeýäris. Häzir Hakyky Şaýadyň nesihatyna gulak asmaly wagt geldi: ‘Seni baý bolmagyň üçin, otda synalyp arassalanan altyny Menden satyn almagyňy maslahat berýärin; geýinmegiň we ýalaňaçlygyň aýbynyň görünmezligi üçin ak geýim; hem-de görmegiň üçin gözüňe göz melhemini çal.’ …”

> “It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

> “Indi biz özümizi we çagalarymyzy dünýäniň hapalygyndan tegmilsiz saklamalydyrys. Indi biz häsiýetimiziň lybaslaryny ýuwup, olary Guzynyň ganynda ap-ak etmelidirís. Indi biz tekepbirligi, hyjuwy we ruhy ýaltalygy ýeňmelidirís. Indi biz oýanmaly we häsiýetiň sazlaşygy üçin tutanýerli tagalla etmelídirís. ‘Bu gün, eger-de Onuň sesini eşitseňiz, ýürekleriňizi gatatmäňlar.’ Biz örän agyr synagly ýagdaýda, Rebbimiziň zühur etmegine garaşyp, oňa gözegçilik edip durus. Dünýä garaňkylykda. ‘Emma siz, doganlar,’ diýip Pawlus aýdýar, ‘ol gün size ogrusy kimin duýdansyz ýetmez ýaly, garaňkylykda dälsiňiz.’ Garaşýan, küýseýän jan üçin garaňkylykdan nur, gaýgydan şatlyk, we ysgynsyzlykdan dynç çykarmak hemişe Hudaýyň maksady bolup gelendir.”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Eý doganlar, taýýarlygyň beýik işinde näme edýärsiňiz? Dünýä bilen birleşýänler dünýäniň galybyny kabul edýärler we haýwanyň nyşanyna taýýarlanýarlar. Özlerine ynamsyz bolup, Hudaýyň öňünde peselýänler hem-de hakykata boýun egip janlaryny päkleýänler bolsa, asman galybyny kabul edýärler we maňlaýlarynda Hudaýyň möhürine taýýarlanýarlar. Permana çykarylanda we tamga basylanda, olaryň häsiýeti bakylyk üçin päk we tegmilsiz galar.”

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

> “Indi taýýarlyk görmegiň wagtydyr. Hudaýyň möhri hiç wagt haram erkek ýa-da aýalyň maňlaýyna basylmaz. Ol hiç wagt şöhratparaz, dünýäni söýýän erkek ýa-da aýalyň maňlaýyna basylmaz. Ol hiç wagt ýalançy dilli ýa-da mekir ýürekli erkekleriň ýa-da aýallaryň maňlaýyna basylmaz. Möhri kabul edýänleriň hemmesi Hudaýyň öňünde tegmilsiz bolmalydyrlar — asman üçin dalaşgärler. Öňe gidiň, eý doganlarym we uýalarym. Men şu pursatda diňe bu nokatlar barada gysgaça ýazyp bilýärin, diňe ünsüňizi taýýarlygyň zerurdygyna çekýärin. Özüňiz üçin Mukaddes Ýazgylary derňäň, häzirki wagtyň gorkuly dabaralylygyny düşünmegiňiz üçin.” Testimonies, volume 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Bu ýerde Uayt uýam Pentikosty wagt taýdan belli bir nokat hökmünde görkezýär we ony Amerikanyň Birleşen Ştatlarynda ýekşenbe güni baradaky kanun bilen, ýagny “permanyň çykýan” wagty bilen gabat getirýär. Şeýle-de bolsa, ol ýekşenbe güni baradaky kanuny hem-de Pentikosty wagt taýdan belli bir nokat hökmünde görkezýän bolsa-da, taýýarlyga çagyrýan habary Pentikost möwsümi bilen nusgalanan, ýekşenbe güni baradaky kanundan öň gelýän bir döwri görkezýär. Ýekşenbe güni baradaky kanun ýedinji günüň Sabat synagydyr, we 11-nji sentýabrdan ýekşenbe güni baradaky kanuna çenli döwür simwolik taýdan “Rebbiň taýýarlyk güni” hökmünde kesgitlenip bilner. Taýýarlyk synagdan öň gelýär.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Giçki ýagyş” ýüz kyrk dört müňüň üstüne edil “Pentikost gününde irki ýagşyň şägirtleriň üstüne ýagşy ýaly” iner. Pentikost möwsümi hökmünde görkezilen döwür, Mesih göge göterilişinden gaýdyp gelende sepgi bilen başlady.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Ol muny aýdandan soň, olaryň üstüne demi bilen üfledi-de, olara şeýle diýdi: Mukaddes Ruhy kabul ediň. Ýahýa 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Onuň demi Mukaddes Ruhy ýetirýär, demi bolsa sözleriň sesini emele getirýän zatdyr. Isa Sözdür, we Onuň demi Öz sözüniň paýlanmagy arkaly Mukaddes Ruhy ýetirýär. Demi Adamyň bedenine ýaşaýyş getiren zatdyr, we demi Ýezekieliň direlen öli gury süňkleriniň goşunyna ýaşaýyş getirýän zatdyr.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Mesihiň Öz şägirtleriniň üstüne Mukaddes Ruhu üfläp, olara Öz parahatçylygyny bermegi, Pentikost gününde berilmeli bol bolan ýagşyň öňündäki birnäçe damja ýalydy.” Spirit of Prophecy, 3-nji tom, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Pentikost möwsüminiň başynda Mesihiň «demi» şägirtlere Mukaddes Ruhy berdi, emma käbirleri şübhelendiler.

> But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

> Emma on iki şägirtiň biri bolan, Didymus diýilýän Tomas Isa gelende olaryň ýanynda däldi. Şonuň üçin beýleki şägirtler oňa: “Biz Rebbi gördük” diýdiler. Emma ol olara şeýle diýdi: “Onuň ellerinde çüýleriň yzyny görmesem, barmagymy çüýleriň yzyna sokmasam we elimi Onuň böwrüne salmasam, asla ynanman.” Ýahýa 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Pentekost döwri, Mesihiň demi we Tomasyň şübhe baradaky jedeli bilen başlap, “synag” döwrüni başlatdy. Başyndaky Tomasyň jedeli, Pentekost möwsüminiň ahyryndaky Ýewreýleriň jedeliniň görnüşini öňünden görkezýär. Mesih başda Öz Sözüni we Mukaddes Ruhy şägirtlerine berdi, Pentekost möwsüminiň ahyrynda bolsa şägirtler Sözi we Mukaddes Ruhy dünýä berdiler.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Mesihiň şägirtleriň üstüne demi üfläninde amala aşyran işi, Onuň ýaňy-ýakynda Emmausa barýan ýolda şägirtler bilen amala aşyran şol bir işine ikinji şaýatlykdy.

> And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

> Şeýle boldy: olar özara gürrüňleşip, pikir alyşyp barýarkalar, Isanyň özi golaýlap, olar bilen bile ýöräp gitdi. Emma Ony tanamaz ýaly, olaryň gözleri baglanypdy. …

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

> Şonda olara diýdi: «Eý, akmaklar, pygamberleriň aýdanlarynyň hemmesine ynanmaga ýüregi ýuwaşlar! Mesihiň şu zatlary çekip, öz şöhratyna girmegi gerek dälmidi?» Şeýlelikde, Musa we ähli pygamberlerden başlap, ähli Mukaddes Ýazgylarda Özi hakynda aýdylan zatlary olara düşündirdi. Olar barýan obalaryna golaýlaşanda, Ol has öňe gitjek ýaly boldy. Emma olar Ony saklap: «Biziň bilen gal, çünki agşam golaýlap gelýär, gün hem eňip barýar» diýdiler. Şeýlelikde, Ol olar bilen galmak üçin içeri girdi. Soňra şeýle boldy: Ol olar bilen saçak başynda oturanda, çöregi aldy, bereket berdi, döwdi-de, olara berdi. Şonda olaryň gözleri açyldy, Ony tanadylar; we Ol olaryň gözleriniň öňünden ýitip gitdi. Olar biri-birine diýdiler: «Ol ýolda biziň bilen gürrüň edip, Mukaddes Ýazgylary bize açyp görkezende, ýüregimiz içimizde ýanyp duran däldimi?» Luka 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Isanyň Emmausda “nahar başynda oturyşy” ýaly, soňra Ol şägirtler bilen hem nahar iýdi. Iki ýagdaýda-da iýmek görkezilýär. Olar bilelikde Pentikost döwüriniň başlangyjynyň Mukaddes Ruhyň demi bilen, şeýle-de iýmek bilen alamatlandyrylýandygyny görkezýärler. Açylyş wakalary ynanýan bir topar bilen şübhe edýän bir toparyň arasynda jedel döredýär. Iýmek, Mukaddes Ruhuň berilmegi we Mukaddes Ýazgylaryň açylmagy Mesihiň Öz tälimini “Musa we ähli pygamberler” bilen başlandygyny öz içine alýar. Mesihiň taglymy Musanyň pygamberlik çyzygyny alyp, ony ähli pygamberleriň çyzyklary bilen gabat getirmek arkaly, bu ýerde biraz we ol ýerde biraz görnüşinde ýetirildi.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

9/11-de Ezekieliň dört ýeliniň demi otuz ýedinji bapdaky öli gurak süňklere üfledi. Şol wagtda, 1840-njy ýylyň 11-nji awgustynda inip, birinji perişdäniň habaryny güýçlendiren perişde arkaly öňünden şekillendirilişi ýaly, Ylham on sekizinji bapdaky perişde hem Pentikost döwrüniň başynda şägirtleriň iýşi ýaly iýilmelidir bir habar bilen indi. Tomasyň ynanmaga meýilsizligi habaryň hödürlenýän wagtynda bir sarsgynyň bellenýändigini görkezýär.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

9/11-de Iki Ekiz Minaranyň ýykylmagy barada aýdanymyzda, bize Rebbiň “milletleri gorkunç sarsdyrmak” üçin turandygy aýdylýar. Hudaýyň halkynyň arasynda bir “sarsdyrylyşyň” hakykat habaryna garşy göreşýänler arkaly amala aşyrylýandygyny ýatda saklamak möhümdir. Daşarky “sarsdyrylyşlar” bar, emma ybadathananyň içindäki sarsdyrylyşlar hödürlenýän bir habaryň gurşawynda bolup geçýär.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> Men gören sarsylmamyň manysyny soradym, we maňa onuň Hakyky Şaýadyň Laodikýalylara beren maslahatynyň ýüze çykaran göni şaýatlygy sebäpli boljakdygy görkezildi. Bu, ony kabul edýäniň ýüregine öz täsirini ýetirer we ony ölçegi beýgeltmäge hem-de göni hakykaty beýan etmäge alyp barar. Käbirleri bu göni şaýatlyga çydamazlar. Olar oňa garşy galarlar, we Hudaýyň halkynyň arasynda sarsylma döredjek zat hem şu bolar.

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

> “Men Hakykat Şaýatynyň güwänamasyna ýarysyça hem gulak asylmandygyny gördüm. Ybadathananyň ykbaly bagly bolan şol çynlakaý güwänama ýeňil hasap edildi, doly äsgerilmedik bolmasa-da. Bu güwänama çuň toba getirmelidir; ony hakykatdan hem kabul edýänleriň hemmesi oňa boýun egerler we päklenip arassalanarlar.” Irki Ýazgylar, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

Içki “sarsgyn” Laodikiýa habarynyň beýan edilmegine garşy durýanlar tarapyndan ýüze çykarylýar. Uýamyz Waýt 1888-nji ýylda Jones bilen Waggoneriň habaryny Laodikiýa habary hökmünde kesgitleýär.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> A. T. Jonesyň we E. J. Waggoneriň üsti bilen bize berlen habar, Laodikeýa ýygnagyna berlen Hudaý habarydyr; we hakykata ynanýandygyny ykrar edip-de, şonda-da Hudaý tarapyndan berlen şöhleleri başgalara şöhlelendirmeýän her bir adama hasrat bolsun». The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Laodikiýa habaryna garşy görkezilen garşylyk sarsgyny döredýär, we Uýamyz Waýt 1888-nji ýylyň habaryny Ylham kitaby on sekizinji bapdaky perişdäniň inişi bilen baglanyşdyrýar.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Öňden emele gelen garaýyşlardan ýüz öwürmäge we bu hakykaty kabul etmäge islegsizlik, Minneapolisde Doganlar Waggoner bilen Jones arkaly Rebbiň habaryna garşy ýüze çykan garşylygyň uly bir böleginiň düýbünde ýatýardy. Şol garşylygy tutaşdyrmak bilen Şeýtan, Hudaýyň olara bermäge juda küýseýän Mukaddes Ruhuň ýörite güýjüni uly ölçegde halkymyzdan daşda saklamagy başardy. Duşman olary, Pentikost gününden soň resullar ony yglan edişleri ýaly, hakykaty dünýä ýetirmekde özlerine degişli bolup biljek netijeliligi gazanmakdan mahrum etdi. Bütin ýeri Öz şöhraty bilen ýagtyltmaly bolan nur garşylandy, we öz doganlarymyzyň hereketi netijesinde ol uly derejede dünýäden daşda saklanyp gelindi.” Selected Messages, book 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Pentekost möwsüminiň başyndaky Tomasyň şübhesi, Pentekost güni gelen habara garşy gozgalaňy öňden şekillendirip, 1888-nji ýylda Jons bilen Waggoneriň üsti bilen Laodikiýa ybadathanasyna ýetirilen habara garşy Ýedinji Gün Adventizminiň ýolbaşçylygy aýaga galyp garşy duranda ýüze çykan sarsgyny şekillendirdi. 1888-nji ýylda Ylham kitaby on sekiziň gudratly perişdesi ýer ýüzüni Öz şöhraty bilen ýagtyltmak üçin inip geldi, emma şol ýolbaşçylaryň öňünden emele gelen pikirleri bir gyra goýmagy islemändikleri sebäpli, esasan hem şonuň netijesinde, Kora, Datan we Abiramyň gozgalaňy gaýtalandy. Tomas, Pentekostdaky ýahudylar, Musanyň döwründäki Koranyň gozgalaňy, 1888-nji ýylyň gozgalaňy — bularyň hemmesi Ýoweliň aýdyşy ýaly surnaý çalynmaly bolan 9/11-i öňden şekillendirýär. Şol surnaý, Işaýanyň aýdyşy ýaly, Hudaýyň halkynyň günälerini ýüze çykarmak üçin çalnypdy, şeýlelikde 1888-nji ýyly we Laodikiýa iberilen habary şekillendirýärdi. Ýeremiýanyň “köne ýollara” dolanmak üçin surnaý çalýan garawullary, Işaýanyň sesini surnaý ýaly götermegi bilen sazlaşýar. Ýeremiýanyň garawullary, öz taryhynyň jedelinde ýa-da çekişmesinde özüniň orny näme bolar diýip sorag berýän Habakkugyň garawullarydyr.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Men öz nobat ýerimde duraryn, minara çykaryn, Onuň maňa näme diýjekdigini we düzedilmegimde näme jogap berjegimi görmek üçin synlap duraryn. Habakkuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

“Reproved” sözi “käýelendi ýa-da jedelleşildi” diýmegi aňladýar hem-de bu söz bir soragy nazarda tutýar, çünki indiki aýat oňa jogap berýär.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Reb maňa jogap berip, şeýle diýdi: “Bu aýanlygy ýaz we ony tagtalaryň üstünde aýdyň et, ony okaýan ony ylgap geçip biler ýaly”. Habakkuk 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

Millerit taryhynyň ýerine ýetirilmeginde başlanan “çekişme” ýa-da sarsgyn, William Milleriň habarlyk düşündirişiniň düzgünleri bilen Protestantizmiň ylahyýatçylarynyň arasyndaky habardy. Millerit taryhyndaky çekişme 1840-njy ýylyň 11-nji awgustynda Millerit habarynyň tassyk edilmegi bilen başlady; şol wagt Ýahýanyň alyp iýmelidigi kiçi kitap bilen “Isa Mesihiň özünden-de pes bolmadyk bir Şahs” aşak düşdi. Habakkugyň garawullarynyň çekişmesi, Tomasyň şübheleri, 1888-nji ýylyň pitnesi, Koraň pitnesi, Pentikost güni serhoşluk baradaky çekişme—bularyň ählisi 9/11-de başlanan bir çekişmä şaýatlyk edýär. Çekişilýän jedel, 9/11-de sepmäge başlan soňky ýagmyr habary hakyndadyr.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

1843-nji ýylyň çyzgysyny döretmäge Milleritleri alyp baran Habakkukdaky jogap, iki topar ybadat edijiniň ösüşi bilen baglanyşýar; olar Korah we onuň ýaranlary bilen Musanyň, Tomas bilen beýleki şägirtleriň, Pentikostda ýewreýleriň serhoşluk baradaky delili bilen, 1888-nji ýylda Adventizmiň ýolbaşçylygynyň, 1844-nji ýylda Protestantlaryň Milleritlere garşy duruşynyň, hem-de 1844-nji ýylyň 22-nji oktýabryndaky akylsyz we paýhasly gyzlaryň üsti bilen şekillendirilýär.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

9/11-de Mesih, Ýekşenbe kanuny boýunça doly dökülmeden öň, birnäçe damja hökmünde Öz şägirtleriniň üstüne Mukaddes Ruhy üfledi. Soňra bolsa, ol şägirtleri Ýeremiýanyň gadymy ýollaryna yzyna alyp baryp, şol ýerde olara duýduryş surnaýyny çalmaga ýag çalnyp, Musadan başlap, “setir üstüne setir” diýlen pygamberlik habaryna olaryň düşünjesini açdy. 9/11-de Mesihiň demi Ezekiýeliň we Ýahýanyň dört şemalyndan gelipdi, we ol garşylyk görkezilende sarsgyn döredýän “gönümel şaýatlyk” bolan Laodikiýa habarydy. 1888 Korahyň, Dathanyň we Abiramyň gozgalaňyny alamatlandyrýar, çünki ret edilýän diňe bir habar bolman, eýsem surnaýa anyk ses berýän saýlanylan gözegçi sakçylar hem bolupdy.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Uayt uýsta: meniň “gören silkinmäm” “Hakykat Şaýadynyň Laodikialylara beren nesihatynyň ýüze çykaran gönümel şaýatlygy sebäpli dörejekdi” diýip ýazypdy. 1888-nji ýylyň habary şol gönümel şaýatlykdy, hem-de 1888 we 11-nji sentýabr Ylhamyň on sekizinji babyndaky perişdäniň inişini alamatlandyrýar.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> „Ukuda ýatanlary oýarmak üçin, biziň ýygnaklarymyza we edaralarymyza göni şaýatlyk berilmelidir.“

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Rebbiň sözüne iman edilip, oňa boýun egilende, yzygiderli ösüş gazanylar. Geliň, indi beýik mätäçligimizi göreliň. Reb, gury süňklere jan üfleýänçä, bizi ulanyp bilmez. Men şeýle aýdylan sözleri eşitdim: ‘Hudaýyň Ruhunyň ýüregiň üstünde çuňňur täsir etmegi bolmazdan, Onuň ýaşaýyş beriji täsiri bolmazdan, hakykat öli harpa öwrülýär.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

9/11-da Laodikiýa habary, Hudaýyň öňki äht halkyna edilen soňky çagyryş ýaňlanyp başlan mahaly, öz kämil ýerine ýetmesini gazandy. Hut şol wagt Uayt uýa şeýle belläp geçýär: “Ukuda ýatanlary oýarmak üçin, biziň ýygnaklarymyza we edaralarymyza göni şaýatlyk ýetirilmeli.” Laodikiýa habary, Ylham kitaby 18-nji bapdaky perişde 9/11-da ineninde başlandy; bu bolsa, 9/11-da Laodikiýadaky Ýedinji Günüň Adventistlerine berlen habaryň “oýanyň” bolandygyny we şeýledigini aňladýar. Ýowel birinji babyň bäşinji aýatynda serhoşlara oýanmagy buýurdy. 9/11 Adventizme degişli soňky synag döwrüniň gelendigini alamatlandyrýar we ol Ýoweliň oýanmak baradaky buýrugyny aňladýar. Pentekost möwsüminiň başlangyjy Hudaýyň halkynyň 9/11-da oýanmagy bilen başlanýar we Ýekşenbe kanunynyň öňüsyrasynda on gyz hakyndaky tymsalyň ýerine ýetmesi bilen tamamlanýar.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

11-nji sentýabrdaky oýanma, müňkürlige düşen äht halkynyň iň soňky nesline edilen çagyryşdyr. Ýekşenbe kanunynyň öň ýanyndaky oýanma öňki äht halkynyň ýüzüne gapyny ýapýar. Başlangyç bilen ahyr birmeňzeşdir, we 2023-nji ýylyň iýul aýynda Ylham kitabynyň on birinji babyndaky iki şaýat 2020-nji ýylyň 18-nji iýuly baradaky öňünden aýdylýanlygyň gozgalaňyna oýarldy. Ortaky oýanma gozgalaň arkaly şekillendirilýär; bu bolsa 11-nji sentýabryň ýewreý elipbiýiniň birinji harpydygyny, 2020-nji ýylyň 18-nji iýulynyň on üçünji harpydygyny, Ýekşenbe kanunynyň bolsa ýewreý elipbiýiniň ýigrimi ikinji we soňky harpydygyny kesgitleýär. Ýigrimi ikinji harp, şol üç oýanmanyň iň soňkusynda soňuna ýetirilen hudaýylyk bilen ynsanlygyň birleşmesini aňladýar.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Reb 9/11-de “gurak süňklere jan üfleýär”, edil Pentekostal döwrüniň başynda şägirtleriň üstüne Mukaddes Ruhu üflänide bolşy ýaly. Onuň ýokary göterilişinden soňky şägirtler Mukaddes Ruhy kabul edenleri we şondan soň “setir üstüne setir” usulyýeti arkaly pygamberlik Sözüne düşünmekleri açylanlary aňladýar. Mukaddes Ruhyň kabul edilmegi nahar iýlip otyrkak bolup geçdi, çünki ruhy taýdan iýmek üçin Sözüň Özi bolan Isanyň tenini iýip, ganyny içmek gerekdir.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Korah, Datan we Abiram bilen birleşen pitneçiler, Hudaýyň halkynyň günälerini ýüze çykarýan surnaý habaryna garşy durmak arkaly silkinmä sebäp bolýan topary aňladýar; edil 1888-nji ýylda Adventizmiň ýolbaşçylygy hem şony aňladýar. Şeýle hem olar köne ýollara, ýagny Lewiler 26-daky “ýedi wagt” arkaly görkezilen esas goýujy hakykatlara dolanmagy talap edýänlerdir. Surnaý hem janlanma, hem-de özgertme üçin çagyryş edýär. Milleriň pygamberlik gymmatlyklarynyň birinjisi, we şol bir wagtda Adventizm tarapyndan ilkinji ret edilen hakykat, Millerit hereketiniň başlangyjyny hem-de tamamlanmagyny aňladýar. Milleritler tarapyndan yglan edilen birinji perişdäniň habarynyň başlangyjy we tamamlanmagy Musanyň “ýedi wagt”y bilen bellenýär. Başlangyjynda ol kabul edildi, ahyrynda bolsa ret edildi. Şol ret edilme sebäpli, Ezekiel Adventizmi öli gurak süňkleriň jülgesi hökmünde görkezýär. 1863-nji ýyldan Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyna çenli bolan döwür, Işaýa 22-ä görä, görüş jülgesidir, emma Ezekiele görä ol öli gurak süňkleriň jülgesidir. Bu pygamberlik jülgeleriniň ikisi-de Yoýeliň Ýehosapat jülgesi bilen gabat gelýär; Yoýel ony karar jülgesi diýip hem atlandyrýar.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Bu düşünjeler orun alandan soň, şeýle bir sorag berlip bilner: nädip 11-nji sentýabrda Ýoýel kitaby Pentekost güni Petrusyň kesgitlän habaryna öwrüldi? Bu düşünjeleri indiki makalalarda aýdyňlaşdyrmaga synanyşarys.

> “(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

> “(1892-nji ýylyň 5-nji noýabrynda Günorta Awstraliýanyň Adelaýda şäherinden ‘Eziz Ýegenim we Ýegen Gelnim, Franka we Hattie [Belden]’ atlylara ýazylan.)”

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Mukaddes Ruh tarapyndan nurlandyrylan wagtyňyzda, Minneapolisde bolan şol ähli erbetligi nämedigini bolşy ýaly, Hudaýyň oňa seredişi ýaly görersiňiz. Men bu dünýäde sizi gaýtadan hiç haçan görmesem-de, maňa hiç bir sebäpsiz ýetiren gaýgyňyzy, ezýetiňizi we janyma ýük bolan agyrlygyňyzy bagyşlaýandygymy anyk biliň. Emma janyňyzyň hatyrasyna, siziň ugruňyzda ölen Ony nazara alyp, ýalňyşlaryňyzy görmegiňizi we olary boýun almagyňyzy isleýärin. Siz Hudaýyň Ruhuna garşy duranlar bilen birleşdiňiz. Rebbiň Doganlar Jones bilen Waggoner arkaly iş alyp barýandygyna ynanmak üçin size gerek bolan ähli subutnamalar bardy; emma siz nury kabul etmediňiz; we beslenen duýgulardan, hakykata garşy aýdylan sözlerden soň, özüňiziň ýalňyş edendigiňizi, bu adamlaryň Hudaýdan gelen habary göterendigini we siz habary-da, habarçylary-da äsgermezlik edendigiňizi boýun almaga taýyn duýmadyňyz.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Öz halkymyzyň arasynda Minneapolisde ýüze çykan ýagdaýdaky ýaly berk özünden hoşnutlyk we nury kabul etmäge hem-de ony ykrar etmäge bolan islegsizlik men mundan öň hiç haçan görmändim. Maňa görkezildi welin, şol ýygnakda ýüze çykan ruhy göterip ýörenleriň arasynda ýekeje hem adam, asmandan özlerine iberilen hakykatyň gymmatlylygyny saýgarar ýaly, gaýtadan aýdyň nura eýe bolmazdy; munuň üçin olar özleriniň buýsanjyny peseltmeli we özleriniň Hudaýyň Ruhy tarapyndan herekete getirilmeýändigini, eýsem akyllarynyň we ýürekleriniň ters pikir we önyargy bilen dolandygyny boýun almalydylar. Reb olara golaý gelmegi, olary patalamagy we olary yzyna gaýdyşlaryndan şypalandyrmagy isledi, emma olar gulak asmadylar. Olar Kora, Datan we Abiramy ruhlandyran şol bir ruh tarapyndan herekete getirilýärdiler. Ysraýylyň şol adamlary özleriniň ýalňyşdygyny subut etjek ähli subutnamalara garşy durmagy ýüregine düwdüler, we özleriniň närazylyk ýolunda gitdikçe gitdiler, ahyrynda köp adamlary özlerine goşulmaga çekip äkitdiler.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Olar kimdi? Ne ejizlerdi, ne nadanlar, ne-de ýagtylandyrylmadyklar. Ol pitnede jemagatyň arasynda meşhur bolan iki ýüz elli begler, abraýly adamlar bardy. Olaryň şaýatlygy näme boldy? «bütin jemagat mukaddesdir, olaryň her biri-de mukaddesdir, Reb olaryň arasyndadyr: onda näme üçin siz özüňizi Rebbiň jemagatynyň üstüne göterýärsiňiz?» [Numbers 16:3]. Korah bilen onuň ýoldaşlary Hudaýyň hökmi astynda heläk bolanda, olaryň aldap giden halky bu gudratda Rebbiň elini görmedi. Ertesi gün bütin jemagat Musa bilen Haruna garşy çykyp: «Siz Rebbiň halkyny öldürdüňiz» diýdi [41-nji aýat], we wabanyň jezasy jemagatyň üstüne geldi, on dört müňden gowrak adam heläk boldy.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Men Minneapolisden gitmegi ýüregime düwenimde, Rebbiň perişdesi ýanymda durup şeýle diýdi: ‘Ýok, beýle bolmaz; Hudaýyň bu ýerde seniň ýerine ýetirmeli işiň bar. Halk Koranyň, Datanyň we Abyramyň gozgalaňyny gaýtadan edýär. Men seni özüňe laýyk ornuňa goýdum; ýöne ýagtylykda bolmadyklar muny ykrar etmezler; olar seniň şaýatlygyňy diňlemezler; emma Men seniň bilen bolaryn; Meniň merhemetim we gudratym seni goldar. Olar äsgermezlik edýän zatlary sen däl-de, Meniň halkyma iberýän ilçilerim we habarymdyr. Olar Rebbiň sözüne ýigrenç bilen garadylar. Şeýtan olaryň gözlerini körledi we höküm-parasadyny azaşdyrdy; şonuň üçin, her bir jan bu günäsine, ýagny Hudaýyň Ruhuna kemsitme ýetirýän bu mukaddes edilmedik garaşsyzlyga toba etmese, olar garaňkylykda gezerler. Olar toba edip ýüz öwürmeseler, Men olaryň sagaldylmagy üçin, şemdanyny ýerinden aýyraryn. Olar ruhy gözýetimini bulandyrdylar. Olar Hudaýyň Öz Ruhuny we Öz güýjüni ýüze çykarmagyny islemediler; çünki Meniň sözüme garşy masgaralaýyş we ýigrenç ruhy olarda bardyr. Ýeňillik, boş gürrüň, ýaňsylama we degişme her gün edilýär. Olar ýüreklerini Meni gözlemäge gönükdirmediler. Olar öz tutaşdyran uçgunlarynda ýöreýärler, we toba etmese, gaýgy içinde ýatarlar. Reb şeýle diýýär: Öz borç nobatyňda dur; çünki Men seniň bilen, seni taşlamaryn-da, terk etmerin.’ Hudaýdan gelen bu sözleri men äsgermezlige salmaga het edip bilmedim.

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Battle Creekde ýagtylyk aýdyň, nurana şöhleler bilen saçyp durdy; emma Minneapolisdäki ýygnakda rol oýnanlaryň haýsysy ýagtylyga gelip, Rebbiň asmandan olara iberen hakykatyň baý hazynalaryny kabul etdi? Kim Ýolbaşçy Isa Mesih bilen ädimme-ädim deň gadam urdy? Kim özleriniň ýalňyş hyjuwyny, körlügini, gabanjaňlygyny we erbet gümanlaryny, hakykata garşy çykandygyny doly boýun aldy? Hiç biri; we ýagtylygy boýun almaga köp wagtlap biparh garandyklary sebäpli, ol olary juda yzda galdyrdy; olar merhemetde we Rebbimiz Mesih Isany tanamaklykda ösüp bilmediler. Olar özlerine zerur bolan, eýe bolup biljek merhemeti kabul etmekde şowsuz boldular; şol merhemet bolsa olary dini tejribede kuwwatly adamlar ederdi.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> Minneapolisde eýeläp alnan orun, görnüşine görä, geçip bolmajak bir böwet bolupdy; ol olary uly derejede şübhe edýänler, sowal astyna alýanlar, hakykaty we Hudaýyň güýjüni ret edýänler bilen birikdirip, şolaryň içinde gabap goýdy. Ýene bir çökgünlik pursaty gelende, şeýle uzak wagtlap subutnamanyň üstüne subutnama garşy duranlar, özleriniň şeýle aç-açan büdren ýerlerindäki meseleler boýunça gaýtadan synag ediler; şonda olar üçin Hudaýdan bolan zady kabul edip, garaňkylygyň güýçlerinden bolany ret etmek kyn bolar. Şonuň üçin olar üçin ýeke-täk howpsuz ýol pesgöwünlilikde ýöremek, maýyplaryň ýoldan çykarylmazlygy üçin öz aýaklary üçin göni ýodalary düzmekdir. Biz kime goşulýandygymyz ähli zady üýtgedýär: Hudaý bilen ýöreýän, Oňa ynanýan we Oňa bil baglaýan adamlar bilenmi, ýa-da özleriniň güman edilýän paýhasyna eýerip, özleriniň ýakan uçgunlarynda ýöreýän adamlar bilenmi.

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> Hakykata garşy iş alyp baranlaryň täsirini puja çykarmak üçin zerur bolan wagt, alada we zähmet elhenç ýitgi boldy; sebäbi biz ruhy bilimde birnäçe ýyllap öňe gidip bilerdik; hem-de ýagtylykda ýöremeli bolanlar Rebbe ýetmäge ymtylyp dowam eden bolsadylar, Onuň çykyşynyň säher ýaly taýýardygyny bilmekleri üçin, örän köp, örän köp janlar ybadathana goşulan bolardy. Emma Hudaýyň Öz halkyna iberýän hakykatyna garşy granit diwar ýaly durup gelen işgärleriň täsirini puja çykarmak üçin hut ybadathananyň içinde şeýle köp zähmet sarp edilmeli bolanda, dünýä deňeşdirilende garaňkylykda galýar.

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

> Hudaý garawullaryň ornundan turup, birleşen sesler bilen kesgitli habary yglan etmegini, surnaýa anyk ses bermeklerini isledi; şeýlelikde ähli halk öz borç ýerlerine dessine baryp, beýik işe degişli paýyny ýerine ýetirsin. Şonda gökden inip gelýän, uly gudrata eýe bolan şol beýleki perişdäniň berk, aýdyň nury ýer ýüzüni onuň şöhraty bilen doldurardy. Biz ýyllar bilen yza galdyk; we körlükde durup, Hudaýyň Minneapolis ýygnagyndan ýanyp duran çyra kimin ýaýramagyny isleýän hut şol habarynyň ösüşine böwet bolanlar, ýüreklerini Hudaýyň öňünde peseltmäge, hem-de işiň olaryň akyl körlügi we ýürek gatylgy sebäpli nähili bökdelendigini görüp düşünmäge mätäçdirler.

> “Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

> “Uly-uly zatlar üstünde jedelleşmäge ençeme sagatlar sarp edildi; altyn mümkinçilikler ýitirildi, asman habarlary bolsa gijikmä sabyrsyzlyk bilen gynandylar. Mukaddes Ruh — onuň gymmatyna hem-de her bir janyň Ony kabul etmeginiň zerurdygyna örän az baha berildi. Asmandan berilýän bu peşgeşi hakykatdanam kabul edýänler, Hudaý üçin söweşmek maksady bilen dogrulygyň ýaraglary bilen geýnip öňe çykarlar. Olar Rebbiň ýol görkezmelerine hormat goýarlar we Onuň merhemeti üçin Oňa minnetdarlykdan dolarlar. Emma örän köp ýerlerde hem-de örän köp ýagdaýlarda, özlerini Hudaýyň halky diýip ykrar edýänler barada Mesihiň günlerinde aýdylyşy ýaly, olaryň imansyzlygy sebäpli, köp gudratly işler edilip bilinmedi diýip hakykatdan hem aýdyp bolardy. Garaňkylygyň zynjyrlary bilen baglanan köp adamlara, Hudaý olary ulanandygy sebäpli hormat goýuldy, ýöne olaryň imansyzlygy asman perişdeleriniň adam serişdeleri arkaly ýetirmäge çalyşýan hakykat habaryna — iman arkaly aklanma, Mesihiň dogrulygy baradaky habara — garşy şübhe we öňýargy döretdi.” The 1888 Materials, 1066–1070.

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