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# The Hidden History of Verse Forty - Number Twenty-Two

Kyrk Ikiniň Gizlin Taryhy - Ýigrimi Iki San

Ezekiel Number Three

Hezekiel Üçünji San

Author

Jeff Pippenger

Published

August 8, 2026

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Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Hezekiel ýüz kyrk dört müňüň möhürleniş döwründe ruhanydyr. Birinji bapda Hezekiel mukaddes ýere alnyp gidilýär.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.

> Otuzynjy ýylda, dördünji aýda, aýyň bäşinji gününde, men Kebar derýasynyň ýakasynda sürgün edilenleriň arasynda bolanymda, asmanlar açyldy we men Hudaýyň görnüşlerini gördüm. Aýyň bäşinji gününde — bu Ýehoýahyn patyşanyň ýesir edileniniň bäşinji ýylydy — Rebbiň sözi Kaldeýlileriň ýurdunda, Kebar derýasynyň ýakasynda, Buzyň ogly ruhany Ýezekile aýdyň geldi; Rebbiň eli hem ol ýerde onuň üstündedi.

> And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

> Men seretdim, ine, demirgazykdan bir harasat çykyp gelýärdi: uly bir bulut, öz-özüne dolaşýan ot, onuň töwereginde bir ýagtylyk bardy; onuň ortasyndan hem, ýagny otuň ortasyndan, kehribaryň reňkine meňzeş bir şöhle çykýardy. Şeýle hem onuň ortasyndan dört janly jandaryň keşbi peýda boldy. Olaryň görnüşi şeýle-di: olar ynsan keşbine meňzeýärdiler. Her biriniň dört ýüzi bardy, her biriniň dört ganaty bardy. Aýaklary göni aýaklardy; aýaklarynyň dabany bolsa göläniň dabany ýalydy; olar ýalpyldap, ýalmanan bürünjiň reňki kimin lowurdaýardy. Dört gapdalynda, ganatlarynyň astynda, olaryň ynsan elleri bardy; olaryň dördüsiniň-de ýüzleri we ganatlary bardy. Ganatlary biri-birine birleşýärdi; olar gidende öwrülmeýärdiler; her biri göni öňe gidýärdi. Ýüzleriniň keşbine gelince, olaryň dördüsiniň hem ynsan ýüzi bardy, sag tarapynda ýolbarsyň ýüzi bardy; olaryň dördüsiniň hem çep tarapynda öküzüň ýüzi bardy; olaryň dördüsiniň hem bürgüdiň ýüzi bardy. Ýüzleri şeýle-di; ganatlary ýokarlygyna ýazylgydy; her biriniň iki ganaty biri-birine birleşýärdi, galan iki ganaty bolsa bedenlerini örtýärdi.

> And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

> Olar her biri göni öňe tarap barýardylar; ruh nirä gitmeli bolsa, şol ýere gidýärdiler; gidip barýarkalar yza ýa gapdala sowulmaýardylar. Janly mahluklaryň görnüşine gelince, olaryň keşbi ýanyp duran ot közüne meňzeýärdi hem-de çyralaryň görnüşi ýalydy; ol janly mahluklaryň arasynda ýokaryk-aşak hereket edýärdi; ot ýagtydy, otdan bolsa ýyldyrym çykýardy. Janly mahluklar ýyldyrym çakmasynyň keşbi ýaly ylgaşyp gidip, ýene dolanyp gelýärdiler. Men şol janly mahluklara seredip durkam, ine, ýerde janly mahluklaryň ýanynda, olaryň dört ýüzi bilen baglylykda, bir tigir bardy. Tigirleriň görnüşi we gurluşy ýaşyl zümerret daşynyň öwüşginine meňzeýärdi; olaryň dördüsi hem bir meňzeşlikdeydi; görnüşleri we gurluşlary edil tigriň içinde tigir bar ýaly bolup görünýärdi. Olar hereket edenlerinde dört tarapynyň haýsy bolsa şol tarapyna gidýärdiler; gidip barýarkalar sowulmaýardylar. Olaryň halkalary şeýle belentdi welin, gorkunç görünýärdi; şol dörtüsiniň halkalary töweregine doly gözlerden doludy. Janly mahluklar hereket edenlerinde, tigirler hem olaryň ýany bilen hereket edýärdi; janly mahluklar ýerden ýokary galdyrylanda, tigirler hem ýokary galdyrylýardy. Ruh nirä gitmeli bolsa, olar şol ýere gidýärdiler; olaryň ruhy nirä gitmäge meýilli bolsa, tigirler hem olaryň garşysynda ýokary galdyrylýardy; çünki janly mahlugyň ruhy tigirlerdedi.

> When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

> Olar gidende, bular hem gidýärdi; olar duranda, bular hem durýardy; olar ýerden ýokary galdyrylanda, tigirler hem olaryň garşysynda ýokary galdyrylýardy, çünki janly mahluklaryň ruhy tigirleriň içindedi. Janly mahluklaryň başlarynyň üstündäki asman giňişliginiň meňzeşi gorkunç hrustalyň keşbi ýaly bolup, olaryň başlarynyň üstünde ýokaryk ýaýylyp durdy. Asman giňişliginiň aşagynda olaryň ganatlary dikdi, biri beýlekisine tarap uzalýardy; her biriniň bir tarapda bedenini örtýän ikisi, o biri tarapda hem bedenini örtýän ikisi bardy. Olar gidende, men olaryň ganatlarynyň sesini eşitdim; ol ses uly suwlaryň sesine, Gudratygüýçlüniň sesine, söz sesine, goşunyň şowhunyna meňzeýärdi; olar duranda, ganatlaryny goýberýärdiler. Olar durup, ganatlaryny goýberenlerinde, başlarynyň üstündäki asman giňişliginden bir ses çykýardy. Başlarynyň üstündäki asman giňişliginiň ýokarsynda tagtyň meňzeşi bardy, sapfir daşynyň görnüşine meňzeýärdi; tagtyň meňzeşiniň üstünde bolsa ýokarda adam keşbine meňzeş bir meňzeşlik bardy. Men onuň biliniň görnüşinden ýokarysyna çenli içinden töweregine alaw saçýan odyň keşbi ýaly, sähraýy reňke meňzeş bir görnüşi gördüm; biliniň görnüşinden aşagyna çenli hem men odyň keşbine meňzeş bir görnüş gördüm, onuň töwereginde nur bardy. Ýagyşly günde bulutda görünýän älemgoşaryň keşbi nähili bolsa, töweregindäki şol nuryň keşbi hem şeýledi. Rebbiň şöhratynyň meňzeş keşbi şudu. Men muny görenimde, ýüzin ýere kapanıp ýykyldym, soňra gepleýän Biriniň sesini eşitdim. Hezekiýel 1:1–28.

> “Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

> Ýas tutan sürgün pygamber Hezekiele, Keldanlylaryň ýurdunda, Ysraýylyň gudratly Hudaýyna bolan imanyň şol bir sapagyny öwredýän bir görnüş berildi. Ol Kebar derýasynyň kenarynda bolanda, demirgazykdan bir tupanyň gelýän ýaly boldy: “uly bulut, öz içine dolanyp duran ot, onuň daşynda nur bardy, onuň içinden bolsa kehribaryň reňkine meňzeş bir zat görünýärdi.” Geň görnüşli, biri-biriniň içinden geçýän birnäçe teker dört diri jandar tarapyndan herekete getirilýärdi. Bularyň hemmesinden örän ýokaryda “täjiň meňzeşi, göwher daşy ýaly görnüşde; täjiň meňzeşiniň üstünde bolsa, ýokarsynda oturan adama meňzeş bir görnüş bardy.” “Diri jandarlaryň meňzeşine gelince, olaryň görnüşi ýanyp duran ot kömürleri ýalydy, hem-de çyra görnüşine meňzeýärdi: ol diri jandarlaryň arasynda ýokaryk-aşak hereket edýärdi; ot ýagtydy, otdan bolsa ýyldyrym çykýardy.” “Keruplaryň arasynda olaryň ganatlarynyň aşagynda adam eliniň görnüşi görünýärdi.”

> “There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

> “Bir-biriniň içinde tigirler bardy, şeýle çylşyrymly tertipde ýerleşdirilipdi welin, ilkinji nazarda olar Ezekiele bütinleý bulaşyk ýaly göründi. Emma olar hereket edende, ajaýyp takyklyk bilen we kämil sazlaşykda hereket edýärdiler. Bu tigirleri asman jandarlary herekete getirýärdi, hemmesiniň hem ýokarsynda şöhratly sapfir tagtynyň üstünde Baky Olan bardy; tagtyň daş-töwereginde bolsa rehim-şepagatyň we söýginiň nyşany bolan älemgoşar gurşap durdy. Görnüşiň gorkunç şöhratyndan ezilen Ezekiel ýüzin ýere ýykyldy, şonda bir ses oňa turmagy we Rebbiň sözüni diňlemegi buýurdy. Soňra oňa Ysraýyl üçin duýduryş habary berildi.” Testimonies, 751.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

> Uzziýa patyşanyň ölen ýylynda men hem Rebbiň tagtda oturandygyny gördüm; Ol beýikdi we ýokary galdyrylypdy, Onuň donunyň etegi ybadathanany doldurýardy. Onuň üstünde seraflar durdy: olaryň her biriniň alty ganaty bardy; ikisi bilen ýüzüni örtýärdi, ikisi bilen aýaklaryny örtýärdi, ikisi bilen hem uçýardy. Olar biri-birine seslenip şeýle diýýärdiler: «Mukaddes, mukaddes, mukaddesdir Hökmürowan Reb; bütin ýer ýüzi Onuň şöhratyndan doludur». Gygyryp aýdýanyň sesine gapynyň söýeleri sarsdy, öý tüsse bilen doldy. Şonda men: «Waý halyma! Men heläk boldum; çünki men haram dodakly adamdyryn, haram dodakly bir halkyň arasynda ýaşaýaryn; sebäbi gözlerim Patyşany, Hökmürowan Rebb'i gördü» diýdim. Şonda seraflaryň biri maňa tarap uçup geldi; onuň elinde gurbanlyk sypasyndan maşa bilen alyp gaýdan gyzgyn közi bardy. Ol ony agzymyza degirdi-de: «Ine, bu seniň dodaklaryňa degdi; günäň aýryldy, ýazyklygyň saplandy» diýdi. Soňra men Rebbiň sesini eşitdim. Ol: «Kimi ibereli? Biz üçin kim gider?» diýdi. Men hem: «Ine, men bärde; meni iber» diýdim. Işaýa 6:1–8.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> Bu görnüş Yezekile onuň aňy garaňky aladalar bilen doly bolan bir wagtda berildi. Ol atalarynyň ýurdunyň haraba bolup ýatandygyny gördi. Bir wagtlar adamdan doly bolan şäher indi mesgen tutulmaýardy. Şatlygyň sesi we öwgi aýdylýan aýdym onuň diwarlarynyň içinde indi eşidilmeýärdi. Pygamberiň özi bolsa çäksiz hyjuwyň we wagşy zalymlygyň höküm sürýän keseki bir ýurtda kesekidi. Onuň adam zorlugy we adalatsyzlygy barada gören-eşiden zatlary onuň janyny ezýärdi, ol bolsa gijäni-gündizi ajy-ajy aglaýardy. Emma Kebar derýasynyň boýunda onuň öňünde görkezilen ajaýyp alamatlar ýer ýüzündäki hökümdarlaryňkydan-da has kuwwatly bolan bir höküm ediji güýji açyp görkezdi. Assiriýanyň we Wawilonyň tekepbir hem zalym patyşalarynyň üstünde rehim-şepagatyň we hakykatyň Hudaýy tagtda oturýardy.

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> Pygambere şeýle bulaşyklyga gatyşyk ýaly bolup görünen teker-meňzeş çylşyrymlylyklar çäksiz bir Eliň ýolbaşçylygy astyndady. Oňa bu tekerleri herekete getirýän hem-de gönükdirýän hökmünde aýan edilen Hudaýyň Ruhy, bulaşyklygyň içinden sazlaşygy ýüze çykardy; şonuň ýaly-da bütin dünýä Onuň gözegçiliginiň astyndady. Şan-şöhratlandyrylan sansyz-jygyrt jandarlar Onuň sözüne taýýar bolup, erbet adamlaryň güýjüni we syýasatyny bökdemäge hem-de Onuň wepaly bendelerine ýagşylyk getirmäge taýýardylar.

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> Şonuň ýaly hem, Hudaý geljek döwürler üçin ýygnagyň taryhyny söýgüli Ýahýa açjak bolanda, oňa Halasgäriň Öz halkyna bolan gyzyklanmasy we aladasy baradaky kepilligi berdi; oňa “Adam Ogluna meňzeş Biri” görkezildi, ol ýedi ýygnagy alamatlandyrýan çyradamlaryň arasynda gezip ýördi. Ýahýa ýygnagyň ýer ýüzüniň güýçleri bilen boljak iň soňky beýik göreşleri görkezilen wagtynda-da, wepaly bolanlaryň ahyrky ýeňşini we gutulyşyny hem görmäge rugsat berildi. Ol ýygnagyň haýwan we onuň şekili bilen ölümli çaknyşyga getirilendigini, hem-de şol haýwana ybadat etmegiň ölüm howpy astynda mejbur edilýändigini gördi. Emma ol söweşiň tüssesiniň we galmagalynyň aňyrsyna nazar salyp, Sion dagynda Guzynyň ýanynda duran bir jemagaty gördi; olar haýwanyň nyşanynyň ýerine “Atasynyň ady maňlaýlaryna ýazylan” adamlar eken. Soňra ol ýene-de “haýwanyň, onuň şekiliniň, onuň nyşanynyň we onuň adynyň sanynyň üstünden ýeňiş gazananlaryň Hudaýyň saz gurallaryny tutup, aýna deňziniň üstünde durandyklaryny” we Musanyň hem-de Guzynyň aýdymyny aýdýandyklaryny gördi.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Bu sapaklar biziň peýdamyz üçindir. Biz imanymyzy Hudaýa daýamaly, çünki biziň öňümizde adamlaryň janlaryny synaga salar ýaly bir döwür bar. Mesih Zeýtun dagynda durup, Öz ikinji gelişiniň öňünden bolmaly gorkunç hökümleri beýan etdi: ‘Siz uruşlar we uruş habarlary hakda eşidersiňiz.’ ‘Millet millete garşy, patyşalyk patyşalyga garşy galar; dürli ýerlerde açlyklar, ýokanç keseller we ýer titremeler bolar. Bularyň hemmesi hasratlaryň başlangyjydyr.’ Bu pygamberlikler Iýerusalimiň weýran edilmeginde bölekleýin ýerine ýeten bolsalar-da, olar ahyrky günlere has göni degişlidir.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> Biz beýik we çynlakaý wakalaryň bosagasynda durus. Pygamberlik çaltlyk bilen ýerine ýetýär. Reb gapydadyr. Tiz wagtda ähli ýaşaýanlar üçin örän uly ähmiýete eýe bolan bir döwür öňümizde açylar. Geçmişdäki jedeller täzeden janlandyrylar; täze jedeller ýüze çykar. Dünýämizde bolup geçjek sahnalar häzirlikçe hatda göz öňüne-de getirilen däldir. Şeýtan ynsan serişdeleri arkaly iş alyp barýar. Konstitusiýany üýtgetmäge we ýekşenbe gününe eýerilmegini mejbur edýän kanuny üpjün etmäge çalyşýanlar munuň netijesiniň näme boljakdygyna juda az düşünýärler. Bir krizis edil üstümize gelýär.

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

> “Emma Hudaýyň hyzmatkärleri bu uly synagly ýagdaýda özlerine bil baglamaly däldirler. Işaýa, Ezekiel we Ýahýa berlen görnüşlerde biz asmanyň ýerde bolup geçýän wakalar bilen nähili ýakyndan baglanyşyklydygyny hem-de Hudaýa wepaly bolanlar üçin Onuň aladasynyň nä derejede beýikdigini görýäris. Dünýä hökümdarsyz däldir. Geljek wakalaryň meýilnamasy Rebbiň elindedir. Asmanyň Beýik Patyşalygy Öz ýygnagynyň aladalary bilen birlikde halklaryň ykbalyny-da Öz garamagynda saklaýandyr.

> “We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

> Biz Rebbimiziň işinde özümize gerekden has köp alada, kynçylyk we ýaýdanma duýmaga ýol berýäris. Çäkli adamlar jogapkärçiligiň ýüküni götermäge terk edilmediler. Biz Hudaýa bil baglamaly, Oňa ynanmaly we öňe gitmeli. Asman ilçileriniň ýadamaz hüşgärligi hem-de olaryň ýer ýüzündäki jandarlar bilen baglanyşykly hyzmatlarynda üznüksiz zähmet çekişleri, tigiriň içindäki tigiri Hudaýyň eliniň nädip ugrukdyrýandygyny görkezýär. Ylahy Mugallym Öz işindäki her bir hyzmatkära, öňki döwürde Kuruşa aýdyşy ýaly, şeýle diýýär: “Sen Meni tanamadyk bolsaň-da, Men seni guşadym.”

> “In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

> «Hezekiýeliň görnüşinde Hudaýyň eli keruplaryň ganatlarynyň aşagyndady. Bu, Öz gullaryna üstünlik berýäniň ylahy gudratdygyny olara öwretmek üçindir. Eger olar günäni taşlap, ýürekde we durmuşda päk bolsalar, Ol olar bilen bile işlär.»

> “The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

> Ýaşaýan mahluklaryň arasynda ýyldyrymyň tizligi bilen hereket edýän ýagty nur bu işiň ahyrsoňy tamamlanmaga tarap nähili tizlik bilen öňe ilerlejekdigini aňladýar. Uklaýan däl, Öz maksatlarynyň amala aşmagy üçin hemişe işläp duran Şol, Öz beýik işini sazlaşykly ýagdaýda öňe alyp baryp biler. Çäkli aňlara çolaşykly we çylşyrymly bolup görünýän zady Rebbiň eli kämil tertipde saklap biler. Ol erbet adamlaryň niýetlerini puja çykarmagyň ýollaryny we serişdelerini oýlap tapyp biler, hem-de Öz halkyna garşy ýamanlyk meýilleşdirýänleriň maslahatlaryny başagaýlyga salar.

> “Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

> “Doganlar, häzir matam we umytsyzlyga berilmegiň wagty däldir, şübhe we imansyzlyga boýun bolmagyň hem wagty däldir. Mesih häzir Ýusubyň täze guburynda, uly daş bilen ýapylan we rim möhri bilen möhürlenen Halasgär däldir; biziň direlen Halasgärimiz bar. Ol Patyşadyr, goşunlaryň Rebbidir; Ol keruplaryň arasynda tagtda otyrandyr; milletleriň göreşi we galmagaly arasynda-da Ol Öz halkyny henizem goraýar. Göklerde höküm sürýän şol Biziň Halasgärimizdir. Ol her bir synagy ölçeýär. Her bir jany synamaly bolan peçiň oduna Ol gözegçilik edýär. Patyşalaryň gala-berkitmeleri ýykylanda, Hudaýyň gazabynyň oklary Onuň duşmanlarynyň ýüreklerini deşip geçende, Onuň halky Onuň ellerinde aman bolar.” Testimonies, 5-nji tom, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Ezekiýel bir ýüz kyrk dört müňüň arasynda bolmaga dalaşgärleri aňladýar, we setir üstüne setir onuň mukaddes ýerdäki tejribesi Işaýanyňky we Ýuhannanyň mukaddes ýerdäki tejribesi bilen gabat gelýär. Biz häzir ybadathana synagynda, ýagny bir ýüz kyrk dört müňi möhürleýän üç synagyň ikinjisindediris. Şol döwür Malahiýanyň üçünji bapdaky pygamberliginiň amala aşmagy hökmünde Ähtiň Habarçysy tarapyndan ýerine ýetirilýän päklenişdir. Üç synagdan ybarat bolan päkleniş prosesi Malahiýanyň her bir jany synamaly bolan otly “peçidir”. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda gelende, Ähtiň Habarçysy birden Öz ybadathanasyna geldi we Öz wepadarlaryny möhürlemek üçin şol taryhyň paýhasly gyzlaryny Iň Mukaddes Ýere alyp bardy, emma şol taryhyň gyzlary garşy çykdylar, we 1856-njy ýyla çenli Filadelfiýa Millerit hereketi Laodikýa Millerit hereketine öwrüldi hem-de 1863-nji ýylda Laodikýa Ýedinji Gün Adventist ýygnagyna öwrüldi.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

1844-nji ýylyň 22-nji oktýabrynda duýdansyz gelen üçünji perişde 1863-nji ýylda öz gatnaşygyny çekip aldy, soňra bolsa 2001-nji ýylyň 11-nji sentýabrynda gaýdyp geldi. Ýigrimi bäş ýyl geçenden soň, 1844-nji ýylyň 22-nji oktýabry bilen öňden görnüşde görkezilen ybadathana synagy indi gaýtadan amala aşyrylýar. Ýigrimi bäş, iki ýüz elliniň pygamberlik taýdan nyşanlaýyn onlugydyr, iki ýüz elli bolsa Daniýel on birinji bapdaky on birinji aýatdan on bäşinji aýata çenli görkezilen taryhyň nyşanydyr. Iki ýüz elli hem, ýigrimi bäş hem Ezekiýeliň mukaddes ýer baradaky görnüşindäki tigirdir. Ýigrimi bäş, Ähtiň Habarçysy tarapyndan amala aşyrylýan päklendiriş işinde beýan edilen üç basgançakly synag işiniň ýerine ýetmeginde paýhaslylar bilen pisleriň aýrylmagynyň nyşanydyr.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

Matta ýigrimi bäşinji bapda üç tymsal bar, we her bir tymsal ýüz kyrk dört müňüň möhürleniş döwründe akyllylar bilen erbetleriň aýrylyşygyny görkezýär. Bapda şekillendirilen Hudaý halkynyň umydy, ýary gije nidasynyň habarynyň ýagyna eýe bolan paýhasly gyzlaryň biri bolup bilmekleridir. Olaryň umydy, özleriniň şahsy synag möhletinde dolandyrmak üçin özlerine berlen aýratyn zehinleri peýdalanmakdaky dolandyryşynda wepaly hyzmatkär hökmünde höküm edilmekleridir. Olaryň umydy, Hudaýyň bakjasynyň goýunlaryndan biri hökmünde, Onuň sag tarapynda oturdylmakdyr, çep tarapyndaky geçilerden biri hökmünde däl. Ýigrimi bäş, ýüz kyrk dört müňüň möhürleniş döwründe akyllylar bilen erbetleriň aýrylyşygynyň bir nyşanydyr. Ýigrimi bäş, Ezekiýeliň tigirlerinden biridir.

> In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

> Ýesirligimiziň ýigrimi bäşinji ýylynda, ýylyň başynda, aýyň onunjy gününde, şäheriň urulmagyndan soň on dördünji ýylda, hut şol günüň özünde Rebbiň eli meniň üstümdedi we Ol meni şol ýere alyp bardy. Ezekiel 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Ýesirligiň ýigrimi bäşinji ýyly 22-nji oktýabr bilen aňladylýar; bu bolsa dispensasion bir gapynyň ýapylmagy bilen aňladylýar. 1844-nji ýylyň 22-nji oktýabrynda iki topar biri-birinden aýrylyşdyrylanda, bir gapy açyldy we bir gapy ýapyldy.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, hak bolan, Dawudyň açaryny eýeleýän, açanda hiç kim ýapyp bilmeýän, ýapanda bolsa hiç kim açyp bilmeýän şeýle diýýär: Seniň işleriňi bilýärin; ine, men seniň öňüňde açyk bir gapy goýdum, ony hiç kim ýapyp bilmez; çünki seniň güýjüň az bolsa-da, meniň sözümi sakladyň we meniň adymy inkär etmediň. Ylham 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Mesih Filadelfiýanyň perişdesine olaryň işini bilýändigini, Filadelfiýa ýygnagynyň öňünde açyk bir gapy goýandygyny aýdýar. Ol gapy Elýakimiň üstüne goýlan açar, ýagny “Dawudyň açary” bilen açylandyr.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Şol günde şeýle bolar: Men hyzmatkärim Hilkiýanyň ogly Eliakimi çagyraryn. Seniň lybasyňy onuň egnine geýdirerin, onuň bilini seniň guşagyň bilen berkitjek; häkimiýetiňi onuň eline tabşyraryn. Ol Ýerusalimiň ýaşaýjylaryna hem-de Ýahuda öýüne ata bolar. Dawudyň öýüniň açaryny onuň egnine goýaryn; ol açar, hiç kim ýapyp bilmez; ol ýapar, hiç kim açyp bilmez. Işaýa 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

Eliakim çagyrylan gününde, ol zalym Şebnadan aýrylýar.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

> Goşunlaryň Reb Hudaýy şeýle diýýär: Bar, öýüň üstünden gözegçilik edýän bu hazynaçy Şebnanyň ýanyna git-de, şeýle diý: Seniň bu ýerde nämeň bar? Bu ýerde kimiň bar, özüň üçin bu ýerde gubur gazyp, beýikde özüne gubur oýýan, gaýanyň içinde özüne ýaşaýyş jaýy ýonýan adam ýaly, özüňe şu ýerde mazar ýasadyň? Ine, Reb seni güýçli bir sürgün bilen alyp gider we hökman doly örter. Ol seni hökman gaty zorluk bilen towlap, giň bir ýurda top ýaly zyňar; sen şol ýerde ölersiň, şöhratyňyň arabalary hem şol ýerde hojaýynyň öýüne masgaraçylyk bolar. Işaýa 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Şebna bilen Elyakimiň mysalynda görkezilen akylly we akylsyz gyzlaryň aýrylyşygy 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetdi; şeýle hem bu ýagdaý Ýehoýaçiniň ýesirliginiň ýigrimi bäşinji ýylynda, ýagny miladydan öňki 573-nji ýylyň 22-nji oktýabrynda hem ýerine ýetdi. Ezekiýeliň sekizinji babynda Iýerusalim bilen şekillendirilýän Adventizmiň içindäki erbetler güne baş egýän ýigrimi bäş adam hökmünde görkezilýär. Iýerusalimiň weýran edilmegi Ýekşenbe kanunyny aňladýar; bu bolsa ýüz kyrk dört müňüň möhürleniş döwrüni tamamlaýan ýol belgisi hem bolup durýar. Şol möhürleniş döwri 2001-nji ýylyň 11-nji sentýabrynda başlady, hem-de Isa Alfa bilen Omega bolansoň, möhürlenişiň başlangyjy hökmünde 2001-nji ýylyň 11-nji sentýabry onuň ahyryny, ýagny Ýekşenbe kanunyndaky ahyryny görkezýär.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

2001-nji ýylyň 11-nji sentýabry 1888-nji ýyldaky Minneapolis ýygnaklary arkaly öňden şekillendirilipdi; çünki Dogan aýal Waýt Nýu-Ýorkuň beýik binalary 11-nji sentýabrda ýykylanda, Ylham 18:1–3 aýatlarynyň ýerine ýetendigini görkezýär. Şol wagtda, edil 1888-nji ýylda bolşy ýaly, ol Ylham kitabynyň on sekizinji babyndaky perişdäniň ýer ýüzüni Öz şöhraty bilen ýagtyltmak üçin inendigini görkezdi. 1888-nji ýyldaky pitne ol Kora, Datan we Abiramyň pitnesi bilen deňleşdirdi; olar hem özleriniň dinden dönükligine goşulan iki ýüz elli meşhur adamyň ýany bilen çykyş edipdiler. Gadymy Ysraýylyň başlangyç taryhynda Kora bilen onuň ýaranlarynyň pitnesindäki iki ýüz elli pitneçi, gadymy Ysraýylyň ahyrynda güne baş egýän ýigrimi bäş adamyň nusgasy bolupdy.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Laodikeýa Adventizminiň ýigrimi bäş ýolbaşçysynyň Ýekşenbe kanunynyň öňünde baş egmegi we iki ýüz ellisiniň 9/11-de baş egmegi, ýigrimi bäşiň nyşany bilen (parasatlylar bilen pisleriň aýrylyşmagynyň nyşany) möhürleme wagtynyň başlangyjyny we ahyryny görkezmek üçin möhürleme wagtyny ýüze çykarýar. Bu, Musanyň döwründäki iki ýüz elli pitneçimi bolsun, ýa-da Hezekiýel kitabynyň sekizinji babyndaky ýigrimi bäş adam bolsun, ýa-da Matta kitabynyň ýigrimi bäşinji babyndaky aýrylyşmagyň üç şaýady bolsun, ýa-da Hezekiýel kyrkda ýesirligiň ýigrimi bäşinji ýyly bolsun; ýigrimi bäşiň nyşanynyň ähli görnüşleri, degişlilikde miladydan öňki 207-nji ýylda, 313-nji ýylda we 2026-njy ýylda tamamlanan üç sany iki ýüz elli ýyllyk döwür bilen utgaşýar.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Ýigrimi bäş, aýdaly, ýigrimi bäşiň ähli çyzyklaryny kämillige ýetirýän bir okdur. Ol kyrkyň aýatynyň gizlin taryhyna aýdyňlyk getirmek üçin Petrusa berlen patyşalygyň pygamberlik açarlarynyň birine öwrülýär. Daniýel 11-iň onunjy aýatyndan on bäşinji aýatyna çenli bolan aýatlaryň 1989-dan Ýekşenbe kanunyna çenli taryhy öz içine alýan bir çyzygy aňladýandygy, ýagny kyrkyň aýatynyň gizlin taryhydygy, iki ýa üç şaýadyňdan hem artyk gaýtalanyp berkidildi. Ýehuda taýpasynyň Arslany indi soňky günleriň Ýarygije Gykylygynyň habaryny jemlejek gizlin taryhy açyp görkezýärkä, Ezekiýeliň tigirleriniň möhürlerini çözýär.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Geljek makalalarda biz soňky günlerde adamlaryň çylşyrymly özara täsirini aňladýan Hezekiýeliň tigirlerini kesgitlemegi dowam etdireris. Bu makalanyň başynda ýerleşdirilen Hezekiýeliň birinji baby we oňa ýoldaş bolan “Şaýatlyklar”, bäşinji tomdan getirilen bölek, makalalarda öňe gitdigimizçe üznüksiz salgylanma nokadymyz bolar. Tigirler öz dogry ýerinde görkezilende we pygamberlik taryhynyň beýleki tigirleri bilen degişli kesişmeleri bilen bilelikde beýan edilende, 1840-njy ýylyň 11-nji awgustynda birinji perişdä güýç beren üç ýüz togsan bir ýyl we on bäş günüň Hezekiýel tarapyndan hem üç ýüz togsan ýyl hökmünde, Iýerusalimiň bir ýarym ýyllyk gabawy bilen baglanyşykly ýagdaýda görkezilýändigini subut ederis; hem-de bu pygamberlik nurunyň gelmeginiň ýüz kyrk dört müňüň nyşanynyň ýokary göterilmegini kesgitleýändigini görkezeris.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

1299-njy ýylyň 27-nji iýulyndan 1337-nji ýyla çenli bolan döwür Ylham kitabynyň dokuzynjy baby, onunjy aýatyndaky ýüz elli ýylyň (bäş aýyň) başyndaky otuz sekiz ýyly aňladýar. Şol ýüz elli ýyl on bäşinji aýatdaky üç ýüz togsan bir ýyl we on bäş gün bilen baglanyşýar. Şeýlelikde, bu iki döwrüň başlangyjy, 1838-nji we 1840-njy ýyllarda Ýosiýa Liçiň öňünden aýdanlygynyň ýerine ýetmegi bilen tamamlanan we Millerçi hereketiň galmagyny hem-de güýçlendirilmegini bellän bir pygamberlik setirini düzýär. Adventizmiň başlangyjyndaky şol taryh, Ýekşenbe kanunynyň öň ýanynda ýüz kyrk dört müňüň baýdak hökmünde galmagyny belleýär. Şeýlelikde, Ezekiýeliň üç ýüz togsan ýyly we Iýerusalimiň gabawynyň bir ýarym ýyly (1.5) 1299-njy ýylda başlanan pygamberlik setiriniň ahyryny belleýär.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Indiki makaladan öň Testimonies atly eseriň bäşinji jildinden alnan parçany gözden geçirmek peýdaly bolardy.

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