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

Ýoel Kitaby we Laodikiýadaky Ýedinji Gün Adventist Ybadathanasy — Ýediinji San

Number Seven

Ýedi San

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Ilkinji birnäçe makalada biz Mesihiň üzümçilik baradaky tymsaly jedeljeň ýehudylara aýdyp berşini beýan edýän “The Desire of Ages” kitabyndaky parçany goşupdyk. Üzümçilik aýdymy baradaky tymsal, şol bir wagtda, ýüz kyrk dört müňüň aýdýan Musanyň we Guzynyň aýdymydyr; ylham bolsa pygamberlikde “aýdymyň” “tejribäni” aňladýandygyny bize habar berýär. Ýüz kyrk dört müň Guzynyň nirä barsa, Onuň yzyndan gidýär; şonuň üçin olar hem Mesihiň we Musanyň başdan geçiren şol bir tejribesinden geçerler. Mesih gadymy Ysraýylyň pygamberlik taryhynyň omega-sy, Musa bolsa gadymy Ysraýylyň pygamberlik taryhynyň alfa-sy hökmünde, öňki äht halkynyň bir gapdala süýşürilip, täze äht halkynyň saýlanyp alnyp barlýan bir-birine gabat gelýän döwürlerde ýaşadylar. Ýüz kyrk dört müň, öňki äht halkynyň bir gapdala süýşürilip geçilýän, şol bir wagtda bolsa Rebbiň Öz soňky äht halky bilen äht baglaşýan taryhyny başdan geçirip, Musanyň we Guzynyň aýdymyny aýdýar.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Pygamberlik taýdan, Mesih bu tymsaly aýdanda, ol Pentikost güni Petrosyň jedelleşýän ýehudylara ýüzlenmegine laýyk gelýär. Ahyrky krizisde Isanyň bu tymsaly jedelleşýän ýehudylara aýdyp berşi, Efraýymyň serhoşlaryna üzüm bagynyň aýdymyny aýdýanlary aňladýar. Petros Pentikostda şol bir aýdymy ýetirýär, ýöne ol ony Ýoýeliň äheňinde aýdýar. Üzüm bagynyň aýdymy — öňki äht halkynyň täze äht halky Rebbe nikalanylýan şol bir wagtda aýrylyşdyrylmagynyň aýdymydyr. Göwni geçen we garaşmak döwrüne giren gyzlar nikaga garaşýardylar, kämil ýerine ýetme bolsa olaryň ýüz kyrk dört müňüň möhürlenmegine garaşýandyklary bolar.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Ýowel kitaby öz ilkinji babynda Hudaýyň üzüm bagynyň şerap we serhoş ediji içgileri içýänler tarapyndan ýok edilendigini, olaryň agyzlaryndan “täze şerabyň” kesilip alnandygyny beýan etmek bilen başlanýar. Isa ýehudylara olaryň patyşalygynyň ellerinden alnyp, üzüm bagynyň hakyky miwelerini getirjek daýhanlar toparyna beriljekdigini habar beren dessine, ol sözüniň ugruny üýtgedip, ybadathanadaky bir çetde goýlan, emma baş daşa öwrülmegi üçin takdyr edilen burç daşy hakynda söz açdy. Başlangyç ahyrda gaýtalanypdy, we bu hakykat orta goýlanda, ol “ajaýyp” hökmünde suratlandyrylýar.

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

Hudaýyň Sözüindäki “ilkinji agzalyş düzgüni” bize munuň bilen, Ýowel ilki bilen üzüm bagynyň weýran edilişi barada söz açýandygy sebäpli, munuň onuň şaýatlygynyň esasy meselesidigini bildirýär. Ýowel bu babatda ýeke däldir, çünki her bir uly pygamber öz şaýatlygyna Ysraýylyň günäleri we ýitirilmiş ýagdaýy barada söz açmak bilen başlaýar.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Işaýa ýigrimi sekizinji bapda “hökmürowan masgaralaýjy adamlar” bolan “Iýerusalim” “Efraýymyň serhoşlary” we “tekepbirligiň täji” hökmünde görkezilýär. “Täç” ýolbaşçylygy, “tekepbirlik” bolsa şeýtany häsiýeti aňladýar.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Serhoşlar, soňky ýagyş döwründe Rebbiň haçda «merhemet patyşalygyny» berkarar edişi arkaly öňden şekillendirilen görnüşde Öz «şöhrat patyşalygyny» berkarar etmegi sebäpli, Hudaýyň şöhratynyň «täji» bolýan galanlar («galyndy») bilen garşy goýulýar. Haçdaky merhemet patyşalygy ýekşenbe kanuny wagtyndaky şöhrat patyşalygyny şekillendirýär.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Soňky ýagyş 9/11-de başlandy; şol wagtda ýüz kyrk dört müňüň möhürlenişi hem, dirileriň hökmi hem başlandy. Möhürleniş döwründe Mukaddes Ruhuň dökülip başlamagy 9/11-de başlandy, Isa birnäçe damja üfläp berşi ýaly. Bu düýbüdir; ýarygije jar çekişinde Mukaddes Ruhuň dökülmegi bolsa onuň täç daşy bolýar. “Ajaýyp” diýen söz “9/11-den Ýekşenbe kanunyna çenli” ruhuň dökülip duran döwrüniň nyşanydyr.

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

“Täçiň” ýolbaşçylygy aňladýan meňzeş, ýöne garşylykly nyşanlylygy Işaýa ýigrimi sekizinji bapdaky beýanatda öňe sürülýär; şol ýerde Iýerusalimi dolandyrýan serhoşlar geçilip gidilýär we Hudaýyň ýygnagynyň ýolbaşçylygy galanja berilýär. Bu üzümçiligiň tymsalyny suratlandyrýar. Serhoşuň täji aýrylýar, ondan soň bolsa ýüz kyrk dört müň Mesihiň Patyşalygyny aňladýan täç bolýar. Işaýa şol bir hakykaty ýigrimi ikinji bapda hem öwredýär; ol ýerde Şebna uzak bir ýurda zyňylýar we onuň ýerine Eliakim goýulýar. Efraýymyň serhoşlary bolsun ýa-da ýigrimi ikinji bapdaky Şebna bolsun, olaryň ikisi-de Hudaýyň öňki äht halkynyň ýolbaşçylygynyň geçilip gidilýändigini aňladýar.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zekarýa Şan-şöhratly Girişi, şol bir wagtyň özünde-de Gijeki Nida bolan wakany görkezýär, onuň yzysüre gelýän aýatlar bolsa Hudaýyň halkyny täç hökmünde görkezmek bilen Işaýa bilen ylalaşýar.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Eý, Sion gyzy, juda şatlan; eý, Iýerusalim gyzy, joşup gygyryp seslen: ine, seniň Patyşaň saňa gelýär; Ol adalatlydyr we gutulyş getirýändir; pes göwünlidir, eşege, ýagny eşegiň taýyna — ýaş ula münendir. Men Efraýymdan söweş arabasyny, Iýerusalimden aty ýok ederin, söweş ýaýy hem ýok ediler; Ol milletlere parahatçylygy jar eder; Onuň hökümdarlygy deňizden deňze, derýadan ýer ýüzüniň çetlerine çenli ýaýrar.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Sen barada-da aýtsam, ähtiň gany arkaly Men seniň tussaglaryňy suw ýok çukurdan çykardym.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Eý, umyda bagly ýesirler, galanyňyza dolanyň; hut şu gün Men saňa iki esse gaýtaryp berjekdigimi yglan edýärin; çünki Men Ýahudany Özüm üçin ýaý kimin egip, ýaýy Efraýym bilen dolduraryn; eý, Siýon, seniň ogullaryňy seniň garşyňa, eý, Ýunanystan, seniň ogullaryňa garşy galdyryp, seni gudratly adamyň gylyjy kimin ederin.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Olaryň üstünde Reb görüner, Onuň oky ýyldyrym dek çykar; Reb Hudaý surnaý çalar, günortanyň tüweleýleri bilen gider. Hökmürowan Rebb olar üçin gorag bolar; olar iýip ýok ederler we sapan daşlary bilen boýun egdirerler; olar içerler we şerap içen ýaly gykylyk ederler; olar jamlar ýaly, gurbanlyk sypasynyň burçlary ýaly doldurylar. Şol gün olaryň Hudaýy Reb olary Öz halkynyň sürüsi ýaly halas eder; çünki olar täjiň daşlary ýaly bolup, Onuň ýurdunda baýdak kimin ýokary göterilerler. Çünki Onuň ýagşylygy nähili beýikdir, Onuň gözelligi nähili beýikdir! Däne ýaş ýigitleri şatlandyrar, täze şerap gyzlary. Zekerýa 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

On birinji aýat (9/11) şeýle diýýär: «Saňa hem gelende bolsa, ähtiň gany arkaly men seniň ýesirleriňi suwsyz çukurdan çykardym». Mesih köp adamlar bilen bir hepdelik ähti tassyklady, we şol hepde Onuň çokundyrylmagy bilen başlandy. Üç ýarym ýyl dowamynda Mesih adamlaryň arasynda gezdi, we şol üç ýarym ýylyň soňky döwründe Mesih Zekerýanyň pygamberligini ýerine ýetirip, Mesihiň Ýerusalime ýeňişli girişini ýüze çykardy. Ýarygije Nidasynyň başlanmagy Mesihiň ölümine, jaýlanyşyna we direlişine alyp baran bir döwri başlatdy. Mesihiň çokundyrylmagy Onuň ölümine, jaýlanyşyna we direlişine wekilçilik edýär, şonuň üçin üç ýarym ýyllyk döwrüň başlangyjy bilen soňy birdir.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Mesihiň çokundyrylmagy 9/11-iň nyşanydyr, we 9/11 Ýekşenbe güni baradaky kanun bilen tamamlanýan bir döwrüň başlangyjyny belleýär. 9/11-de soňky ýagmyr sepeläp başlady, Ýekşenbe güni baradaky kanunda bolsa, Pentikost güni dökülişden öň Mesihiň şägirtleriň üstüne birnäçe damja ýagmyr üflemegi arkaly nyşanlanan ýaly, ol ölçegsiz dökülýär.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zakarýa 9:11 9/11 bilen, şeýle hem Ýekşenbe güni baradaky kanuna alyp barýan Ýarygijeki Nida bilen sazlaşýar. 9/11-de Laodikeýa habary, 1856-njy ýylda we 1888-nji ýylda bolşy ýaly, häzirki hakykat hökmünde gelip ýetdi. Laodikeýa habary özleriniň ruhy taýdan öli ýagdaýdadygyny duýmaýan adamlara berilýär. Olar soňky ýagşyň habary bolmadyk “çukurdadyrlar”, çünki olaryň çukurunda suw ýokdur. Eger Laodikeýa diňe ýüreklerine kakylýan kakylşyga jogap berse, Reb olary çukurdan çykarardy, çünki synag möhleti Ýekşenbe güni baradaky kanunda ýapylýança, olar “umytdaky tussaglardyr”.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Seniň barada aýdylanda hem, ähtiň gany arkaly Men seniň ýesirleriňi suw ýok çukurdan çykardym. Eý, umyt ýesirleri, gaçybatalga dolanyň; hut bu gün Men saňa iki esse gaýtaryp berjekdigimi yglan edýärin. Zekerýa 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 1989-njy ýylda gelen habary güýçlendirdi. Ol habar üçünji perişdäniň habarydyr, emma Millerçi özgertme hereketiniň gurluşy we düşünjeleri taýdan, 1989-njy ýyl birinji perişdäniň gelşini belläp geçdi. Birinji perişdäniň habary 1840-njy ýylyň 11-nji awgustynda Yslam baradaky pygamberligiň ýerine ýetmegi arkaly güýçlendirildi, we ol 1989-njy ýylda üçünji perişdäniň gelşiniň hem Yslam baradaky pygamberligiň ýerine ýetmegi arkaly güýçlendiriljekdigini görkezýär.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Yslamyň pygamberligi 1840-njy ýylyň 11-nji awgustynda tassyklananda, Ylhamyň onunjy babyndaky perişde aşak indi; şeýlelikde bu, 9/11-de Ylhamyň on sekizinji babyndaky perişdäniň aşak inişini öňden şekillendirdi. 1840-njy ýylda birinji perişdäniň güýçlendirilmegi we 1844-nji ýylda ikinji perişdäniň güýçlendirilmegi, bularyň ikisi hem 9/11-de üçünji perişdäniň güýçlendirilmegini öňden şekillendirýär. 2020-nji ýylyň 18-nji iýuly, 1844-nji ýylyň 19-njy aprelinde Milleritleriň ilkinji lapykeçligi bilen öňden şekillendirilişi ýaly, ikinji perişdäniň gelip ýetmegi boldy. Milleritler taryhyndaky birinji we ikinji perişdeleriň güýçlendirilmeginiň iki taryhy, şeýle hem 9/11-de üçünji perişdäniň güýçlendirilmeginiň taryhy, 2023-nji ýylyň iýulynda gelen Ýarygijeki Çagyryşyň habarynyň güýçlendirilmegine şaýatlyk berýär.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Möhürleme döwri 11-nji sentýabrda başlanýar we ýekşenbe kanuny bilen tamamlanýar. Ol Mesihiň giçki ýagmyryň birnäçe damjasyny üflemegi bilen başlanýar we Pentikost güni ot dilleri dünýä bir habary ýetirýän pursat bilen tamamlanýar. Petrus Pentikosty Ýoeliň ýerine ýetmesi hökmünde kesgitledi. Şeýle bolany üçin, bu ýagdaý Mesihiň üflemeginiň hem Ýoeliň ýerine ýetmesi bolandygyny tassyklaýar, çünki Pentikostal döwrüň belli bir başlangyjy we soňy bar, bu bolsa alfanyň hem omegadygyny görkezýär. Mesihiň direlen güni arpa ilkinji miwe sadakasy hödürlendi, elli gün soňra bolsa Pentikostda bugdaýyň ilkinji miwe sadakasy ýokary galdyryldy. 11-nji sentýabr ýekşenbe kanunynyň öň ýanynda gelip, oňa alyp barýan Ýarygije Çagyryşynyň nusgasy bolup hyzmat edýär. Ýarygije Çagyryşynyň Zakarýa 9:9-daky şekillendirişiniň kämil ýerine ýetmesi 2023-nji ýylyň iýulyndan soňky döwürdir.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Eý, Sion gyzy, gaty şatlan; sesiňi galdyr, eý, Iýerusalim gyzy: ine, seniň Patyşaň saňa gelýär: ol adyldyr we gutulyşy getirýändir; pesgöwünlidir, eşege münendir, ýagny bir ýaş eşegiň taýyna münendir. Zakarýa 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Şeýlelikde, Zekarýa Hudaýyň halkynyň täç bolmagynyň nyşanlandyrylmagy babatda Işaýa bilen ylalaşýar, emma ol şeýle diýip ýazga geçirende, täjiň baýdak hem bolandygyny goşýar: “çünki olar täjiň daşlary ýaly bolup, Onuň ýurdunyň üstünde baýdak hökmünde ýokary göterilerler”; Zekarýa mundan başga-da, “däne” we “täze şerap” hakdaky Ýowulyň nyşanlary bilen baglanyşykly şatlygy şeýle diýip beýan etmek bilen gaýtalaýar: “däne ýaş ýigitleri şadyýan eder, täze şerap hem gyzlary.” Ýigrimi sekizinji bapdaky Efraýymyň serhoşlary hakdaky ýazgyny göz öňünde tutanymyzda, munuň “rahatlygy we täzelenişi” kesgitleýän Mukaddes Kitap babydygyny belläp geçiň. Bu Mukaddes Ýazgylarda soňky ýagyn baradaky esasy parçalaryň biridir, şonuň üçin Efraýymyň bu serhoşlary Ýowulyň aýdýan şol bir içgili adamlary bolmalydyr.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Buýsanç täjine, Efraýymyň serhoşlaryna waý! Olaryň şöhratly gözelligi solýan bir güldür; şerapdan ýeňlenleriň bereketli jülgeleriniň başyndadyr. Ine, Rebbiň elinde gudratly hem kuwwatly biri bar; ol doly boran ýaly, heläk ediji tupan ýaly, joşup-daşýan güýçli suwlaryň sil ýaly bolup, ony ýere el bilen urup taşlar. Buýsanç täji, Efraýymyň serhoşlary, aýak astyna salnar. Bereketli jülgäniň başyndaky şol şöhratly gözellik bolsa, solýan bir gül ýaly, tomusdan öň ýetişýän irki miwe ýaly bolar; ony gören kişi, ol entek elindedigine garamazdan, dessine iýip gutarar. Şol günde Hökmürowan Reb Öz halkynyň galyndysy üçin şöhrat täji we gözellik täji bolar; höküm çykarmak üçin oturan kişi üçin adyllyk ruhy, söweşi derwezä çenli yza serpikdirýänler üçin bolsa güýç bolar. Emma bular hem şerap sebäpli azaşdylar, güýçli içgi zerarly ýoldan çykdylar; ruhany hem pygamber hem güýçli içgi sebäpli azaşdylar, şerap olary ýuwutdy, güýçli içgi zerarly ýoldan çykdylar; olar görüşde azaşýarlar, hökümde büdräp ýykylyýarlar. Çünki ähli saçaklar gusukdan we nejislikden doludyr, şeýdip tämiz ýer galmandyr. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Özüňizi saklaň-da, haýran galyň; gygyryň-da, perýat ediň: olar serhoşdyrlar, emma şerapdan däl; olar ysgynsyz ýaly sarsýarlar, emma güýçli içgiden däl. Çünki Reb siziň üstüňize çuňňur ukynyň ruhuny dökdi, gözleriňizi ýumdy; pygamberleri hem-de siziň ýolbaşçylaryňyzy, görüjileri Ol örtüp goýdy. Şeýlelikde, ähli görnüş size möhürlenen kitabyň sözleri ýaly boldy; ony sowatly birine berip: «Muny oka, haýyş edýärin» diýýärler, ol bolsa: «Başaramok, çünki ol möhürlenendir» diýýär. Soňra kitap sowatsyz birine berlip: «Muny oka, haýyş edýärin» diýilýär, ol bolsa: «Men sowatly däl» diýýär.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Şonuň üçin Reb şeýle diýdi: Bu halk agzy bilen Maňa ýakynlaşýar, dodaklary bilen Maňa hormat goýýar, emma ýüreklerini Menden uzaklaşdyrdylar, Maňa bolan gorkulary bolsa adam wesýeti bilen öwredilendir. Şonuň üçin, ine, Men bu halk arasynda täsin bir işi, hakykatdan-da täsin bir işi we gudraty amal etjekdirin; çünki olaryň akyldarlarynyň paýhasy ýok bolar, düşünjeli adamlarynyň düşünjesi bolsa gizlener. Öz maslahatlaryny Rebden çuňňur gizlemäge synanyşýanlaryň başyna bela! Olaryň işleri garaňkylykda bolup geçýär, olar: «Bizi kim görýär? Bizi kim bilýär?» diýýärler. Elbetde, zatlary tersine öwürmegiňiz küýzegäriň palçygy ýaly hasap ediler: ýasalan zat ony ýasana barada: «Ol meni ýasamadymy?» diýermikä? Ýa-da şekillendirilen zat ony şekillendiren barada: «Onuň akyly ýokdy» diýermikä? Işaýa 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Reb, Ýefraýymyň serhoşlarynyň arasynda, pygamberlik habary açylanda bilimiň artmagynyň düşünilmegi bilen baglanyşykly bolan hut şol iki elementi — olaryň hikmetini we düşünjesini — aýryp, “ajaýyp bir işi” amala aşyrjakdyr. Düşünýänler hikmetlilerdir. “Ajaýyp işiň” bir bölegi Ýahuda tiresiniň Arslany tarapyndan açylýan bilimi Ýefraýymyň serhoşlarynyň aňyndan aýyrmakdyr. Hikmetliler bilen pisleriň bölünmegi Rebbiň “ajaýyp işiniň” bir bölegidir. Bu baky hoş habardyr. Mesih jedelkeş ýahudylary üzümçilik baradaky tymsal arkaly alyp baryp, şeýlelikde olary öz hökmlerini özlerine çykartmaga duzak gurandan soň, Zebur 118-den bir sorag berdi:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Gurluşykçylar tarapyndan ret edilen daş burçuň baş daşy boldy. Bu Rebbiň eden işidir; ol biziň gözlerimizde haýran galdyryjydyr. Bu Rebbiň ýaradan günüdür; biz onda şatlanyp begeneris. Zebur 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Reb Efraýymyň serhoşlarynyň üstünde “ajaýyp bir işi hem bir gudraty” amala aşyrjakdyr we bu olaryň hakykaty tanamak ukybynyň aýrylmagyny hem öz içine alýar. Joel pygamberiň “täze şerabyna” eýe bolanlaryň gözünde “burçuň baş daşy” ajaýypdyr.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Möhürlenen kitaby, “okumyş” hökmünde görkezilen ýolbaşçylar bolsun ýa-da “okamadyk” hökmünde görkezilen ýönekeý halk bolsun, serhoşlar okap bilmeýärler. “Möhürlenen kitap” hökmünde görkezilen Mukaddes Ýazgylaryň pygamberlik şaýatlygyna serhoşlaryň dogry düşünmegi mümkin däldir. Serhoşlar, şeýle hem, iki gezek “ýoldan çykan” hökmünde häsiýetlendirilýärler. Bu ýagdaý ýene-de Işaýa ýigrimi sekizde — soňky ýagmyr barada Mukaddes Ýazgylaryň örän möhüm bir böleginde — ýazga geçirilendir; şol ýerde Işaýa serhoşlaryň diňlemek islemedik “rahatlygy we täzelenişi” görkezýär. “Rahatlyk we täzeleniş” bir habardyr, çünki ol eşidilip bilinýär.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Şol serhoşluk serhoşlary Ýeremiýanyň “gadymy ýollaryndan” çykaryp goýdy; şol “ýol” bolsa onda ýöremek we Ýeremiýa tarapyndan “dynç” hökmünde görkezilen soňky ýagşy tapmak üçindir. Efraýymyň serhoşlary tarapyndan soňky ýagşy baradaky habaryň ret edilmegi Hudaýyň Sözüniň anyk bir temasydyr. Olar serhoşdyrlar, çünki olar bir ýüz kyrk dört müňüň taryhy üçin nusga berýän esaslaýjy taryha dolanmakdan ýüz öwürdiler; bu bolsa soňky ýagşyň taryhydyr.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

Efraýymyň serhoşlarynyň üstünde amala aşyrylýan “ajaýyp iş” soňky ýagşyň inýän döwründe bolup geçýär. Soňky ýagşyň dowamynda synag habary iki topar ybadat edijini ýüze çykarýar; olar gatnaşýan “şeraby” bilen şekillendirilýär. Pisler öz pygamberlik ulanylyşyny mukaddes taryhyň ugurlaryna esaslandyrmakdan ýüz öwrüpdirler, Işaýa ýigrimi sekiziň “setir üstüne setir” usulyny ulanýanlar bolsa “täze şerapdan” paý alýarlar. Pisleriň serhoşlygy olaryň pygamberligi düşünip bilmezliginde ýüze çykýar, olaryň kör ýagdaýy bolsa düýp esasly gadymy ýollara dolanmak islemeýändikleri sebäpli emele geldi. Isa jedelçi ýehudylary ret edilen, soňra bolsa burçuň baş daşy bolan daş barada hiç wagt okap görmediklermi diýip sorap käýedi.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Burçuň başyna öwrülen daş, binýadyň ýa-da burç daşyň pygamberlik hakykatynyň täç daşynda gaýtalanýandygyny aňladýar. Alfa daşy şol bir wagtda omega daşydyr. Setir üstüne setir usulyny esaslandyrýan we goldaýan esasy pygamberlik ýörelgesi — (bu soňky ýagşyň usulydyr) — bir zadyň başlangyjynyň onuň ahyryny şekillendirýändigidir. Millerçi hereketdäki esasy pygamberlik ýörelgesi, Ylham onunjy bapdaky perişde inende tassyklanan «bir gün bir ýyla» ýörelgesidi. Bir ýüz kyrk dört müňüň hereketindäki esasy pygamberlik ýörelgesi bolsa, Ylham on sekizinji bapdaky perişde inende tassyklanan başlangyjyň ahyry şekillendirýändigidir.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Hudaýyň pygamberlik Sözi soňky ýagyn bilen baglanyşykly amallary düşündirmekde örän jikme-jikdir. Şol hakykatlaryň biri-de şudur: Efraýymyň serhoşlary soňky ýagyny tanamaga ukyply däldir, we bu, şägirtleriň serhoşdygyny Petrusa aýdýan ýewreýler arkaly öňden nusgalanyp görkezilipdi. Usulyýetiň esasy ýörelgesi Hudaýyň Sözüniň içinde gaýtalanyp gelýän Alfa we Omega hökmünde gönüden-göni beýan edilendir, emma Söz olar üçin möhürlenipdir. Usulyýet, esasy pygamberlik düzgüni we soňky ýagynyň habary “ajaýyp iş” hökmünde görkezilen pygamberlik taryhynyň bir ugrundaky mukaddes edilip aýrylan temalaryň käbiridir.

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Ýene-de Hökmürowan Rebbiň sözi maňa gelip, şeýle diýdi: «Hökmürowan Reb şeýle diýýär: Men Sion üçin beýik gabanjaňlyk bilen gabanýaryn, onuň üçin güýçli gazap bilen gabanýaryn. Reb şeýle diýýär: Men Siona dolandym we Iýerusalimiň ortasynda mesgen tutaryn; Iýerusalim hakykat şäheri diýlip atlandyrylar; Hökmürowan Rebbiň dagy bolsa mukaddes dag diýler. Hökmürowan Reb şeýle diýýär: Heniz-de Iýerusalimiň köçelerinde garry erkekler bilen garry aýallar ýaşar, olaryň her biri örän garrylygy sebäpli elinde hasa tutar. Şäheriň köçeleri bolsa şol ýerde oýnaýan oglanlardan we gyzlardan dolar».

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Goşunlaryň Rebbi şeýle diýýär: Eger bu günlerde bu halkyň galan böleginiň gözünde bu geň görünse, onda ol Meniň gözümde-de geň görünmelimi? diýýär Goşunlaryň Rebbi. Goşunlaryň Rebbi şeýle diýýär: Ine, Men Öz halkymy gündogar ýurtdan hem günbatar ýurtdan halas ederin; olary getirerin, olar Iýerusalimiň ortasynda ýaşarlar; olar Meniň halkym bolar, Men hem olara hakykatda we dogrulykda olaryň Hudaýy bolaryn. Goşunlaryň Rebbi şeýle diýýär: Goşunlaryň Rebbi Rebbiň öýüniň düýbi tutulyp, ybadathana gurulsun diýip, şol günlerde pygamberleriň agzy arkaly aýdylan bu sözleri eşidýän sizleriň elleriňiz güýçli bolsun. Çünki şol günlerden öň adam üçin-de hak ýokdy, mal üçin-de hak ýokdy; ne çykýana, ne-de girýäne muşakgat sebäpli rahatlyk bardy; çünki Men her adamy öz goňşusyna garşy goýdum. Emma indi Men bu halkyň galan bölegi bilen öňki günlerdäki ýaly bolmaryn, diýýär Goşunlaryň Rebbi. Zekerýa 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zakaria şeýle diýýär: “Şu günlerde pygamberleriň agzy bilen aýdylan bu sözleri eşidýän siz, elleriňiz güýçli bolsun; bu sözler Hökmürowan Rebbiň öýüniň binýady goýlan günde, ybadathananyň gurulmagy üçin aýdylan sözlerdir.” Hudaýyň halkyny güýçlendirýän zat — baş daşa öwrülýän binýat baradaky habardyr. Ol habar bolsa, Milleritleriň taryhynyň ýüz kyrk dört müňüň taryhynda gaýtalanýandygydyr.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Mesih şeýle soraýar: “Eger bu günlerde bu halkyň galyndysynyň gözünde bu täsin bolsa, onda ol Meniň gözümde-de täsin bolmalymy?” Bu sowal her bir pygamberiň temasy bolan Hudaýyň “täsin işi”niň pygamberlik döwrüni kesgitleýär, ýöne ol şol bir wagtda ýüz kyrk dört müňüň Laodikiýa hereketiniň ýüz kyrk dört müňüň Filadelfiýa hereketine öwrülýän wagtyny hem görkezýär. Bu, olaryň möhürlenýän pursady bilen birmeňzeşdir, we şol bir nokat hereketiň söweşiji ýagdaýdan ýeňiji ýagdaýa geçýän ýeridir; hut şol ýerde bu topar adamlaryň arasynda ylahylygyň adamzat bilen birleşdirilmegi baradaky iş mukaddes ýeriň hakykatdan-da tämizlenmegi bilen tamamlanýar. Muny aýatlardan tanap bolýar, çünki Onuň “täsin işi” bilen görkezilen pygamberlik taryhy Hudaýyň gözünde-de, galyndynyň gözünde-de täsindir, we göz-göze bolmak agzybirligiň nyşanydyr. Bu ýerde görkezilen agzybirlik, Nire gitse-de Guzynyň yzyna eýerýän Hudaýyň halkynyň möhürlenmegi hakda aýdýar; olar günä etmekden we Mesihiň häsiýetini nädogry görkezmekdense ölmegi saýlajak derejä ýetendirler.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Mika gadymy Ysraýylyň esas goýujy taryhyny «ajaýyp zatlar» diýip atlandyrýar.

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Müsür ýurdundan çykan günleriňe görä, Men oňa ajaýyp zatlary görkezerin. Mika 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Gudratly işler” binýatlyk taryhdyr; ol “gudratly” diýlip atlandyrylýar, sebäbi şol binýatlyk taryh ahyrky taryhda, baş daşy bilen alamatlandyrylyp, gaýtalanýar. “Gudratly işler” burç daşy bilen başlanýan we “baş daş” bilen tamamlanýan taryhdyr. Onuň “gudratly işleri” Musanyň taryhynda ýüze çykaryldy we Mesihiň taryhynda gaýtalandy. Musa burç daşy boldy, Mesih bolsa baş daş boldy. Musanyň pygamberlik taýdan alfa, Mesihiň bolsa omega bolşy bardyr.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Mukaddes Kitap taryhynyň hut Alfası bolan Musadan başlap, Mesih ähli Ýazgylarda Özi hakyndaky zatlary düşündirdi.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Musa öwretdi, we Pentikost güni Petrus Musanyň sözlerini ulanyp, Musanyň Mesihiň nusgasy bolandygyny görkezdi.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Emma Hudaýyň ähli pygamberleriniň agzy bilen öňünden mälim eden zatlaryny — Mesihiň ejir çekmelidigini — şeýle ýerine ýetirdi. Şonuň üçin toba ediň we ýüz öwüriň, ýagny günäleriňiz pozulsyn; Rebbiň huzuryndan täzeleniş zamanlary gelsin; hem-de ol size öňünden wagyz edilen Isa Mesihi ibersin. Älem ýaraly bäri Hudaýyň ähli mukaddes pygamberleriniň agzy bilen aýdan ähli zatlarynyň dikeldiliş zamanlaryna çenli gök ony kabul etmelidir. Çünki Musa hakykatdan hem atalara şeýle diýipdi: “Rebbiňiz Hudaý size doganlaryňyzyň arasyndan meniň ýaly bir pygamber çykarar; onuň size aýdýan zatlarynyň hemmesinde oňa gulak asyň. Şeýle-de bolar: şol pygambere gulak asmadyk her bir jan halkyň arasyndan ýok ediler.” Hawa, Şamuweldan başlap, ondan soň gelen we sözlän pygamberleriň hemmesi hem şu günler hakda öňünden habar berdiler. Resullaryň işleri 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Musanyň alfa, Mesihiň bolsa omega bolandygy Pentikostuň dökülmesinde Petruzyň Musa barada getiren ikinji şaýatlygy bilen berkidildi; şeýle etmek bilen Petrus soňky ýagyn habarynyň (we oňa garşy gozgalan jedeliň) esasy düzüm bölekleriniň biriniň “alfa we omega” diýen pygamberlik ýörelgesidigini nygtap görkezýär we kesgitleýär. Bu ýörelge ýüz kyrk dört müňüň Millerit taryhyndaky ýyl/gün ýörelgesine laýyk gelýän garşydaşydyr. “Alfa we omega” ýörelgesi “binýadyň baş daşa öwrülmegi” ýörelgesidir; ol “Musa we Guzynyň” ýörelgeleridir; şonuň üçinem ylham arkaly üzümçiligiň aýdymyndaky aýatlaryň biri hökmünde kesgitlenýär, ol hem Musa bilen Guzynyň aýdymydyr.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Dürli pygamberlik setirleri arkaly şekillendirilýän başlangyç bilen ahyr, Hudaýyň Öz «ajaýyp işlerini» amala aşyrýan taryhyny aňladýar; hem-de «ajaýyp işler» nyşanynyň nämäni aňladýandygynyň ykrar edilmeginden ýüze çykarylýan nur bir Laodikialyny Filadelfiýaly birine öwürýär, şeýdip ol gurlup barýan ybadathanadaky bir daşa öwrülýär; edil Rebbiň Öz ybadathanasyna duýdansyz gelen 1844-nji ýylyň 22-nji oktýabryna çenli geçen 46 ýylyň dowamynda gurlan Millerit ybadathanasy ýaly.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Eger siz Rebbiň mähir-şepagatlydygyny dadyp gören bolsaňyz. Onuň huzuryna geliň; Ol adamlar tarapyndan ret edilen, emma Hudaý tarapyndan saýlanyp alnan we gymmatly diri daşdyr. Siz hem diri daşlar hökmünde ruhy bir öý bolup bina edilýärsiňiz, Isa Mesih arkaly Hudaýa makbul ruhy gurbanlyklary hödürlemek üçin mukaddes ruhanylyk bolýarsyňyz. Şonuň üçin hem Ýazgyda şeýle diýilýär: Ine, Men Sionda saýlanyp alnan, gymmatly bir burç başdaşyny goýýaryn; Oňa iman eden utanmaz. Şeýlelikde, iman edýän sizler üçin Ol gymmatlydyr; emma boýun egmeýänler üçin gurluşykçylaryň ret eden daşy, şol bir wagtda burçuň başdaşy boldy, büdremäge sebäp bolýan daş we päsgelçilik gaýasy boldy; çünki olar söze büdreýärler, boýun egmeýändikleri üçin; olar munuň üçin hem bellenipdi. Emma siz saýlanan nesilsiniz, patyşalyk ruhanylygysyňyz, mukaddes milletsiňiz, Hudaýa degişli aýratyn halksyňyz; Ol sizi garaňkylykdan Öz ajaýyp nuruna çagyrdy, şonuň waspyny yglan edersiňiz. Siz öň halk däldiňiz, emma indi Hudaýyň halkysyňyz; öň rehim tapmandyňyz, emma indi rehim tapdyňyz. 1 Petrus 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Onuň ajaýyp ýagtysyna çagyrylmak, çagyryşyň haçan edilendigini görkezýär; çünki Musa döwrüniň alfa taryhynda Koranyň pitnesi hökmünde ylham arkaly deňeşdirilen 1888-nji ýylyň ýol belgisi ahyrzamana getirilende, ol 9/11 bilen gabatlaşýar; şol wagt Laodikeýa habary, ylhamyň beýan edişine görä, üçünji perişde bilen bile gelýär. Pygamberlikde Laodikeýalylar “kör” diýlip atlandyrylýar, munuň manysy olaryň garaňkylykda bolmagydyr; garaňkylykdan çykmaga bolan çagyryş bolsa Laodikeýa habary 1856-njy ýylda, 1888-nji ýylda we 9/11-de gelende başlandy. 9/11-de “garaňkylykdan çykmaga çagyryş” diňe Ylham kitaby on sekizinji bapdaky perişdäniň ýagtysyna düşünmäge bolan çagyryş bolman, eýsem diňleýjini Hudaýyň “ajaýyp işleri” özleriniň kämil amala aşmalaryny tapjak hut şol taryhyň özüne çagyrýan çagyryş hem boldy.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Soňky üç onýyllygyň dowamynda gaýtalap görkezildi welin, “ebedi hoş habar” baradaky pygamberlik kesgitlemesi şeýle bir taryhdyr: onda pygamberlik hakykaty möhürden açylýar we üç ädimli synag işini başlaýar; bu üç synagyň içinde tapawutlandyryjy iki aýratynlyk bardyr. Ilkinji iki synag tebigaty boýunça üçünji synagdan tapawutlanýar, çünki üçünjisi lakmus synagy bolup, onuň üsti bilen birinji we ikinji synaglardan geçip-geçmändigiň äşgär bolýar. Ebedi hoş habardaky beýleki tapawut bolsa şudur: indiki synaga gatnaşmak üçin häzirki synagdan geçmek hökmandyr.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

“Gudratly işleriň” taryhy, şol bir wagtyň özünde “ebedi hoş habaryň” öz iň ýokary nokadyna ýetýän taryhydyr, çünki ilkinji perişde tarapyndan yglan edilýän we ebedi hoş habar hökmünde kesgitlenýän höküm sagady 9/11-den başlap öz kämil ýerine ýetmesini tapýar. Millerçiler üçin duýdurylyp gelnen höküm, on gyz baradaky tymsalda gapynyň ýapylan wagty bolan 1844-nji ýylyň 22-nji oktýabrydy; şeýlelikde ol, on gyz baradaky tymsalda gapynyň gaýtadan ýapylýan wagty bolan ýekşenbe kanunynyň öňden görkezmesi boldy. 9/11, edil Millerçileriň 1844-nji ýylyň 22-nji oktýabrynda derňew höküminiň sagadynyň başlanandygyny yglan edişleri ýaly, Hudaýyň ýerine ýetiriji höküminiň sagadynyň ýekşenbe kanunynda başlanýandygyny yglan edýär.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan döwür “Hudaýyň ajaýyp işleri” hökmünde şekillendirilýär; hem-de ol “burçuň başy” bolan düýp daşa meňzedilýär; şeýle hem “Pentekostal möwsümi” hökmünde; şeýle hem “Habakukyň ikinji baby” hökmünde; şeýle hem “ýüz kyrk dört müňüň möhürleniş wagty” hökmünde; şeýle hem “haýwanyň keşbiniň synag wagty” hökmünde; şeýle hem “ebedilik hoş habary” hökmünde; şeýle hem “1840-dan 1844-e çenli mukaddes taryh” hökmünde; şeýle hem “Ylham kitabynyň onunjy babyndaky taryh” hökmünde; şeýle hem “Mesihiň çokundyrylyşyndan Onuň ölüminiň gününe çenli bolan taryh” hökmünde görkezilýär.

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Onuň çokgatly bir nagyşda görkezilen, Onuň çokundyrylmagy arkaly başlanan taryh haça ýetip tamam bolan 2520 günüň döwrüni başlatdy. Mesihiň çokundyrylmagy Onuň ölümüni, jaýlanyşyny we direlişini aňladýardy; bu bolsa 1260 günüň ahyrynda göni manyda ýerine ýetirildi.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Mukaddes Ruh Mesihiň çokundyrylmagynda inende, bu 9/11-de Ylhamyň on sekizinji babyndaky perişdäniň inmeginiň nusgasy boldy. Ondan 1260 pygamberlik güni geçensoň, çokundyryş arkaly alamatlandyrylan wakalar haçda sözme-söz berjaý edildi. Çokundyryşdan haça çenli bolan taryh, döwrüň ahyrynda sözme-söz berjaý edilýän simwolik alfa taryhyny öz içine alýar. Alfa we omega taryhlary bütin umumy taryhyň fraktallarydyr. Çokundyryşdan haça çenli bolan taryh “Hudaýyň ajaýyp işleri”dir, şol taryh hem “Mesihiň çokundyrylyşy” arkaly, hem-de Onuň sözme-söz “ölümi, jaýlanyşy we direlişi” arkaly görkezilýär; şonuň üçin hem ol “gadymy Ysraýylyň Gyzyl deňizde çokundyrylmagy” arkaly, şeýle hem “Nuhuň taryhynda sekiz janyň çokundyrylmagy” arkaly görkezilýär. Bu döwürleriň hemmesi Onuň “ajaýyp işleriniň” taryhyny aňladýar.

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

8 sanynyň direlişiň nyşany hökmünde ulanylyşy barada aýdylanda, sekiz sany janyň gäminiň içinde bolmagy sekiz sanynyň nyşan hökmünde ilkinji gezek agzalmasydyr; ilkinji agzalyş düzgüni boýunça bolsa, pygamberlik bilen baglanyşykly ähli jikme-jiklikler şol ilkinji agzalyşda bar. Ol sekiz jan köne ýer ýüzünden täze ýer ýüzüne geçýär, şeýle dälmi?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Şol sekiz jan ýagşyň döwründen aman geçdi, ýöne ýagşyň duýduryş habaryny ret edenleriň hemmesi öldi, şeýle dälmi? Ret edilen duýduryş habarynyň, ýapyk gapynyň, ýagşyň we täze ýeriň taryhy arkaly şekillendirilýän täze ýere gidýän “8” jan köne dünýäden täze dünýä geçmek bilen bir dispensasional üýtgeşmeden geçdi.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Ýüz kyrk dört müňi düzýän sekiz jan bilen alamatlandyrylýan döwrelere görä üýtgeşme, Laodikiýadan Filadelfiýa geçişdir; bu hem bugdaý bilen haşal otlardan düzülen göreşýän ýygnakdan, bütin dünýäniň görmegi üçin nyşan sadakasy hökmünde ýokary galdyrylýan ilkinji hasyl bugdaý sadakasyndan başga hiç zatdan düzülen ýeňiji ýygnaga geçişdir; bu, tolkunly suwlarda ýalňyz gaýygy synlamaga meňzeşdir. Şol adamlar ýediniň içinden bolan sekizdir, we gäminiň geçiş taryhy bilen Gyzyl deňizden geçiş taryhy Onuň “ajaýyp işleri”niň ikisi-de beýanydyr.

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Wahý 11:11-iň berjaý bolmagy bilen direldilen janlar şulardyr. Olar Hudaýyň äht halkydyr; olar sekizinji günde ýerine ýetirilmeli sünnet arkaly ähtiň nyşanyny göteren atalary Ybraýym tarapyndan wekil edilýär.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Bu setirleriň hemmesi şol bir wagt döwrüni aňladýar, we şol wagt döwri 9/11-iň binýatlary bilen başlanýar hem-de ýekşenbe kanuny bilen tamamlanýar. 9/11 binýat daşy, ýekşenbe kanuny bolsa tamamlama daşy bolup durýar. Nehemýa we Ezra döwründe Iýerusalimi täzeden gurmak taryhynda binýat birinji permanyň döwründe tamamlandy, ybadathananyň özi bolsa üçünji perman berilmezinden ep-esli öň gutardy. Millerçi taryhynda binýatlar 1842-nji ýylyň maý aýynda, 1843-nji ýylyň çyzgysy neşir edilende goýuldy. Millerçi ybadathanasy 1798-den 1844-e çenli kyrk alty ýyl gurulmalydy. 1844-nji ýylyň 22-nji oktýabryndan öň Millerçi ybadathanasy gutardy; onuň tamamlama daşy Ýarygije Gykylygy boldy. Ýarygije Gykylygy 1844-nji ýylyň 22-nji oktýabrynda tamamlananda, b.e.ö. 457-nji ýylyň alfa hökmünde üçünji permanasy 1844-nji ýylyň omega hökmünde öz garşylygyny tapdy. B.e.ö. 457-nji ýyl 2300 ýylyň alfa tarapy, 1844-nji ýyl bolsa omega tarapy boldy. Ikisi-de bir derejede birdir, çünki perma-da, perişde-de habarlardyr, we olaryň ikisi-de ýekşenbe kanunyny nusgalaýar; şol ýerde perma bolar hem-de üçünji perişdäniň habary beýik gykylyga öwrüler.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Miladydan öňki 457-nji ýyldan Miladydan öňki 408-nji ýyla çenli bolan kyrk dokuz ýyl, Daniýel tarapyndan ýehudylaryň gurluşygy tamamlaýjak döwri hökmünde görkezildi: “köçe täzeden gurlar we diwar hem, kynçylykly döwürlerde-de.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Şonuň üçin bilip düşün: Iýerusalimi dikeltmek we gurmak barada buýrugyň çykarylan wagtyndan başlap, Mesih Hökümdara çenli ýedi hepde we altmyş iki hepde bolar; köçe täzeden gurlar, diwar hem, hatda kynçylykly zamanalarda-da. Daniýel 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

Miladydan öňki 457-nji ýyl we 1844-nji ýyl 2300 ýyl baradaky pygamberligiň alfasy we omegasy bolup durýar. Olar ikisi-de Ýekşenbe güni baradaky kanunyň nusgasy bolup durýar, çünki alfa we omega hökmünde olar birdir; üstesine-de, 1844-nji ýyldaky lapykeçlik ylham arkaly haçdaky lapykeçlik bilen gabat getirilýär. Eger 1844-nji ýyl haçyň nusgasyny görkezýän bolsa, we hakykatdan-da şeýle bolsa, onda onuň alfa tarapyndaky garşylygy (Miladydan öňki 457-nji ýyl) hem şony görkezýär. 1844-nji ýyldan 1863-nji ýyla çenli döwür üçünji perişdäniň synag işini suratlandyrýar. Şol synag işi üçünji perman bilen, Ýekşenbe güni baradaky perman bilen, hem-de kynçylykly wagtda bolup geçýän köçäniň we diwaryň gurluşygynyň tamamlanmagynyň arasyndaky 49 ýyl arkaly görkezilýär.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Miladdan öňki 457-nji ýyldan miladdan öňki 408-nji ýyla çenli döwür 2300 ýylyň alfa taryhydyr; ol 1844-nji ýyldan 1863-nji ýyla çenli bolan omega taryhyny görkezýär. Bu iki taryh, Ýekşenbe kanunynda möhürlenenden soň adamzat synag möhleti tamamlanýança ýüz kyrk dört müňüň taryhyny görkezýär. Ýüz kyrk dört müňüň işi erkekleri we zenanlary “köne ýollara” gaýtaryp çagyrmakdyr; bu zat Işaýa tarapyndan köneden haraba bolan ýerleriň täzeden bina edilmegi hökmünde suratlandyrylýar, Ýeremiýa bolsa muny giçki ýagmyr habaryna eltýän ýol diýip kesgitleýär. “Diwar” Hudaýyň kanunydyr; ýüz kyrk dört müň ony ähli dünýä üçin nyşan hökmünde görkezer. Bu Yslamyň üçünji hasratynyň agyr günlerinde bolar, çünki halklary gaharladýan Yslamdyr. Iş hem-de agyr günler Mikaýyl ornundan turýança dowam eder.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Şeýlelik bilen, eger siz miladydan öňki 457-nji ýyldan miladydan öňki 408-nji ýyla çenli bolan döwrüň üçünji perman bilen başlanýan pygamberlik döwri bolup, 1844-nji ýylda üçünji perişdäniň gelmegi bilen başlanýan we 1863-nji ýylda tamamlanýan pygamberlik döwrüniň nusgasy bolandygyny görüp bilseňiz, onda olaryň 2300 ýyllyk pygamberlik bilen ýa başlangyç nokady, ýa-da ahyrky nokady hökmünde baglanyşygy olaryň birek-birege gatnaşygynda alfa we omega hökmünde kesgitlenýändigini hem görüp bilersiňiz. Nehemiýanyň kynçylykly döwürleri Raýat urşuna çenli barýan we ony hem öz içine alýan kynçylykly wagty şekillendirýär. Alfa taryhyndaky kyrk dokuz ýyllyk döwür omega taryhyndaky 19 ýyllyk döwri aňladýar. Şol 19 ýyllyk döwür Işaýanyň 65 ýyllyk pygamberliginiň başyndaky 19 ýyl bilen hem şekillendirilipdi.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Çünki Siriýanyň başy Demeşikdir, Demeşigiň başy bolsa Rezin; altmyş bäş ýylyň içinde Efraýym halk bolmakdan çykarylyp, dargadylar. Işaýa 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Işaýa bu pygamberligi biziň eramyzdan öňki 742-nji ýylda yglan etdi, ondan 19 ýyl soň bolsa, biziň eramyzdan öňki 723-nji ýylda demirgazyk patyşalyk 2520 ýyllyk ýesirlige alnyp gidildi we bu döwür 1798-nji ýylda tamamlandy. Biziň eramyzdan öňki 742-nji ýyldan biziň eramyzdan öňki 723-nji ýyla çenli bolan 19 ýyl, 1844-nji ýyldan 1863-nji ýyla çenli bolan 19 ýyl bilen gabat gelýär; sebäbi ilkinji 19 ýyl bu pygamberligiň alfasy, soňky 19 ýyl bolsa onuň omegasydyr. Bu 19 ýyllyk taryhda zalym patyşa Ahaza Işaýa tarapyndan, sekizinji aýatda “ýedi gezek” habary hökmünde şekillendirilen soňky ýagşyň habary bilen ýüzlenildi. Ahaz bu habary ret etdi; edil şonuň ýaly-da, 1863-nji ýylda Laodikýä degişli Millerit Adventizmi hem ony ret etdi.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Şol döwürde Ahazyň baş ruhanysy Aşşura baryp, olaryň butparaz ybadathanasynyň görnüşini getirýär, we Ahaz Hudaýyň ybadathanasynyň howlusynda şony gurýar. Bu ugur, gelşi ýaly ýol bilen Ýehuda dolanmaly däl bolan, emma dolanyp, ýalançy we galp pygamber tarapyndan aldana boýun bolan boýunegmez pygamberiň wakasy bilen utgaşýar; bu bolsa, “ýedi wagt” baradaky Millerit düşünjesinden gizlenmek maksady bilen, dinden çykan protestant usulyýetine gaýdyp barmagy aňladýar, ýagny itiň öz gusuntgysyna gaýdyp gelmegi baradaky nusgawy ýerine ýetmede.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Bu wakalar demirgazyk patyşalygy bilen günorta patyşalygynyň arasynda raýat urşunyň başlanýan döwründe bolup geçýärdi; şeýlelikde, on dokuz ýyllyk döwrüň gaýtalanan wagtyndaky Amerikanyň Birleşen Ştatlaryndaky Raýat urşuna nusga bolýardy. B.e.ö. 742-nji ýyldan b.e.ö. 723-nji ýyla çenli döwür, 1844-nji ýyldan 1863-nji ýyla çenli bolan on dokuz ýyllyk döwri aňladýar; bu bolsa Ýekşenbe kanunyndan synag möhletiniň ýapylmagyna çenli bolan döwri aňladýar. 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan taryh, Amerikanyň Birleşen Ştatlarynyň içindäki haýwanyň şekiliniň synagynyň taryhydyr; bu synag Ýekşenbe kanuny başlananda dünýä möçberindäki haýwanyň şekiliniň synagynda gaýtalanýar. Şonuň üçin hem, Ýekşenbe kanunyndan synag möhletiniň ýapylmagyna çenli döwri aňladýan on dokuz ýyllyk döwürler, 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan taryhy hem aňladýar; bu bolsa Onuň “ajaýyp işleri”niň taryhydyr.

We will continue in the next article.

Biz indiki makalada dowam ederis.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Onsoň Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, Ysraýyl ýurdunda “Günler uzalýar, her bir görnüş hem puja çykýar” diýip aýdylýan şol nakyl nämedir? Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär: Men bu nakyly soňlandyraryn, indi olar ony Ysraýylda nakyl edip ulanmazlar; emma olara şeýle diý: Günler golaýlady, her bir görnüşiň amala aşmagy hem. Çünki Ysraýyl öýüniň içinde indi hiç bir biderek görnüş, ýaranjaň palçylyk bolmaz. Çünki Men Rebbim: Men sözlärin, Meniň aýdýan sözüm hem amala aşar; ol indi gaýra goýulmaz. Çünki, eý pitneçi öý, siziň günleriňizde Men sözi aýdaryn-da, ony ýerine ýetirerin, diýýär Hökmürowan Reb».

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Ýene Rebbiň sözi maňa gelip şeýle diýdi: Ynsan ogly, ine, Ysraýyl öýi: «Onuň görýän görnüşi uzak günler üçindir, ol juda uzak zamanlar hakda pygamberlik edýär» diýýär. Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär: Meniň sözlerimiň indi hiç biri yza süýşürilmez; Men näme diýen bolsam, şol hem amala aşar, diýýär Hökmürowan Reb. Ezekiel 12:21–28.

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