Article

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

Ýoel Kitaby we Laodikiýadaky Ýedinji gün Adventist Buthanasy - Otuz Üçünji San

Number Thirty-Three

Otuz Üçünji San

Author

Jeff Pippenger

Published

January 21, 2026

Formats

PDF
Word
Song MP3

At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.

Ýekşenbe kanuny çykanda ýüz kyrk dört müň pygamberlik taýdan on birinji sagadyň işçileri bilen duşuşýar. Ýüz kyrk dört müň eýýäm möhürlenendir, we şondan soň olar uly mähelläniň Wawilondan çykyp, ýedinji günüň Sabaty üçin özleri bilen bile durmagyny çagyrýarlar. Höküm Hudaýyň öýi üçin Ýekşenbe kanuny bilen tamamlanýar, we şondan soň höküm milletlere, ýagny uly mähellä — Hudaýyň beýleki sürüsine geçýär. Ylhamyň ýedinji baby iki topary hem kesgitleýär, we bäşinji möhürde Garaňky Asyrlaryň şehitleri özleriniň şehit edilendigi üçin Hudaýyň papalyk güýjüni haçana çenli höküm etjekdigini sorap: «näçe wagt?» diýýärler. Olara ikinji bir toparyň — papalyk yzarlamalarynyň şehitleriniň — sany dolýança mazarlarynda dynç almak tabşyrylýar, we olara ak lybaslar berilýär. Ylham kitabynyň ýedinji babyndaky uly mähelle ak lybas geýýär, çünki olar tiz ýetjek Ýekşenbe kanuny çökgünliginde papalyk şehitleriniň ikinji toparyny aňladýarlar. Ylhamyň ýedinji baby we bäşinji möhür bu iki topar barada söz açýar; edil Smirna we Filadelfiýa ýygnaklary hem şeýle edýär. Smirna papalygyň ahyrky ganly gyrgynçylygynyň şehitlerini, Filadelfiýa bolsa ýüz kyrk dört müňi aňladýar.

Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.

Petr Sezareýa Filipide üçünji sagatda durandyr, we “alty günden” soň — alty sagatdan däl — ol dokuzynjy sagat bolan ýekşenbe gününiň kanunynyň gyrasyna ýetjekdi.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Matthew 17:1–3.

> Alty günden soň Isa Petrusy, Ýakuby we onuň dogany Ýuhannany ýany bilen alyp, olary aýratynlykda belent bir daga çykardy. Ol olaryň öňünde özgerdi; onuň ýüzi gün ýaly şöhle saçdy, egin-eşikleri bolsa ýagtylyk ýaly ap-ak boldy. Ine, Muso bilen Ylýas oňa göründiler we onuň bilen gürrüň edýärdiler. Matta 17:1–3.

At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.

Ýekşenbe kanuny wagtynda ýüz kyrk dört müň pygamberlik taýdan beýik mähelle bilen duşuşýar. Ylýas ölümi datmaýan ýüz kyrk dört müňi aňladýar, Musa bolsa Rebde ölýänleri aňladýar. Olar Mesih bilen Ýekşenbe kanuny wagtynda durýarlar; hut şol ýerde Mesih şöhrat patyşalygyny, haçda merhemet patyşalygyny berkarar edişi ýaly, mesh edýär. Eger siz henizem üçünji sagatdan dokuzynjy sagada çenli bolan alty sagatlyk döwür bilen baglanyşykda öňe sürýän mantygymyz bilen meşgul bolsaňyz, onda örän aýratyn bir mysaly görmegiňiz zerurdyr.

The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.

Kaýsariýa Filipiniň üçünji sagady Kaýsariýa Maritimanyň dokuzynjy sagadynyň omegasynyň alfasy bolup durýar. Men munuň alty sagat däl-de, eýsem alty gün soňra Petrusyň Özgeriş dagynda bolandygyny görkezýändigini aýdýaryn; bu hem dokuzynjy sagat bolan Ýekşenbe kanuny bilen jemlenýän taryhy şekillendirýär. Alty günlük döwür alty sagatlyk döwre gabat gelýär, ýöne diňe Kaýsariýadan Kaýsariýa çenli bolan fraktal hökmünde. Örän aýratyn zat şudur: alty sagatlyk döwrüň taryhynyň içinde taryhyň fraktaly bolan bu hadysa, Pentekost paslyna seredeniňde bolup geçýän zadyň hut özüdür. Mesihiň ölüminden Pentekosta çenli bolan alty sagat, mukaddes hepde tamamlananda we Hoş Habar başga milletlere ugradylanda, haç döwründen biziň eramyzdan soňky 34-nji ýyla çenli bolan döwrüň fraktalydyr.

> “Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.

> “Indi buýsanç we göriplik nura garşy gapyny ýapdy. Çopanlar bilen akyldarlaryň getiren habarlary kabul edilen bolsa, olar ruhanylary we rabbileri iň bir görip bolmajak ýagdaýda goýardy, Hudaýyň hakykatynyň düşündirijileridikleri baradaky talaplaryny ýalana çykarardy. Bu alym mugallymlar özleriniň butparaz diýip atlandyrýan adamlary tarapyndan öwredilmäge özlerini peseltmezdiler. Olar: Hudaý bizi geçip, nadan çopanlar ýa-da sünnet edilmedik beýleki milletler bilen habarlaşan bolup bilmez, diýdiler. Olar Patyşa Hirody we bütin Iýerusalimi tolgunyşdyryp duran habarlara bolan äsgermezliklerini görkezmegi ýüreklerine düwdüler. Olar bu zatlaryň hakykatdan hem şeýle ýa däldigini görmek üçin hatda Beýtullahyma-da gitmediler. Şeýlelikde olar halky Isaga bolan gyzyklanmany bir fanatik joşgun hökmünde görmäge iterdiler. Ine, şu ýerde Mesihiň ruhanylar we rabbiler tarapyndan ret edilmegi başlandy. Şu pursatdan başlap olaryň buýsanjy we diýeninden dänmezligi Halasgäre garşy berk ornaşan ýigrenje öwrüldi. Hudaý beýleki milletlere gapyny açyp durka, ýehudy ýolbaşçylary özlerine gapyny ýapýardylar.” The Desire of Ages, 62.

In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.

Mukaddes hepdäniň ortasynda Mesih haça çüýlendi. Üç ýarym ýyl geçenden soň, Stefan daş bilen öldürildi we Korniliý Petrusy çagyrtdy. Haçdan üç ýarym ýyl soň, gadymy Ysraýyl üçin synag möhleti doly tamamlandy. Şonda Stefan asmanyň içine bakyp, Mesihiň aýak üstünde durandygyny gördi; bu bolsa Daniel on iki birde synag möhletiniň tamamlanmagynyň nyşanydyr. Gadymy Ysraýyl üçin gapy ýapyldy we başga milletler üçin açyldy.

In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.

Mesihiň dokuzynjy sagatda ölen wagtyndan başlap, Stewanyň ölümi we Petrusyň dokuzynjy sagatda çagyrylyşyna çenli bolan döwürde, Kornelius bilen Stewan müň iki ýüz altmyş pygamberlik gününiň berjaý bolandygyna iki şaýatdyr. Ölümiň dokuzynjy sagadyndan ölümiň dokuzynjy sagadyna çenli, 1,260 pygamberlik güni boldy. Ölümiň dokuzynjy sagadyndan Pentikostyň dokuzynjy sagadyna çenli bolan aralyk, elli iki günüň dowamynda 1,260 günüň bir fraktalyny kesgitleýär.

The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.

Pentikostal döwri bolan fraktal şol 1,260 günüň başynda ýerleşýär, we şol günleriň ahyrynda Petrus pygamberlik taýdan Kesariýada hem üçünji, hem-de dokuzynjy sagatda ýerleşdirilýär. Iki Kesariýa pygamberlik taýdan alty sagatlyk döwrüň alfasyny we omegasyny aňladýar. Iki Kesariýanyň pygamberlik taýdan alty sagatlyk döwrüniň içinde Petrus alty günläp ýol ýöreýär we Özgeriş dagyna ýetýär. Dag, ýekşenbe kanunynda jemlenýän möhürlenmäni aňladýar; hut şol ýerde ýeňiji ybadathana ähli daglaryň üstünden ýokary galdyrylýar. Şol alty gün Kesariýadan Kesariýa çenli bolan alty sagatlyk döwri aňladýar we döwrüň içindäki bir fraktaldyr; edil Pentikostal döwrüniň şol bir mukaddes döwrüň başyndaky fraktal bolşy ýaly.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Başlangyç fraktaly Pentikost möwsümi bilen baglanyşykly Bahar baýramlarynyň berjaý bolmasydy. Sezareýa Filipiden Üýtgeşik Görnüş dagyna çenli bolan soňky fraktal hem pygamberlik taýdan mukaddes hepde bilen özara baglanyşyklydyr. Dagda Ata, Mesihiň çokundyrylmagynda edişi ýaly, hem-de haçyň öňüsyrasynda etjek bolşy ýaly, sözledi. Ata eşidilerli görnüşde mukaddes hepdäniň başlanmagyndan haça çenli üç gezek sözledi. Bir gezek çokundyrylmada, soň Üýtgeşik Görnüş dagynda, ondan soň bolsa golaýlap gelýän haçyň kölegesinde sözledi.

The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.

Haç, Onuň çokundyrylmagy bilen başlanan 1,260 günüň omegasydyr. Çokundyrylma we haç, Daniel dokuzdaky mukaddes hepdäniň anyk ýolgörkezijileridir; şeýlelikde, Özgeriş dagynyň mukaddes hepdäniň bir bölegi bolandygyny kesgitleýär. Eger birinji we soňky ýolgörkezijiler mukaddes hepdäniň pygamberliginiň ýerine ýetmesi bolsa, onda orta ýolgörkeziji hem pygamberlik zerurlygy boýunça şol bir zady etmeli.

The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.

Çümdürilme birinji perişdedir; Özgeriş dagy ikinjidir, haç bolsa üçünjidir. Dagda Hudaý Musa bilen Ilyasy galan ybadathananyň ýol belgileri hökmünde tanatdy. Bu ulanylyş Peter, Ýakup we Ýahýanyň üçgatly nyşany bilen özara baglanyşdyrylýar. Isa Peteri, Ýakuby we Ýahýany Özi bilen bile alyp giden üç gezek boldy. Birinji gezek bu Ýairiň gyzynyň direldilişi, ikinji gezek Özgeriş, üçünji gezek bolsa Getsimani boldy. Birinji gezek Peter, Ýakup we Ýahýa direldilen on iki ýaşly päk gyzy gördüler.

> And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.

> Isa gaýdyp gelende, halk Ony şatlyk bilen garşy aldy; çünki olaryň hemmesi Oňa garaşýardy. Ine, Ýairus atly bir adam geldi; ol sinagoganyň ýolbaşçysydy. Ol Isanyň aýaklaryna ýykylyp, Ondan öýüne gelmegini ýalbaryp haýyş etdi; sebäbi onuň on iki ýaş töwereginde bolan ýeke-täk gyzy bardy, ol hem ölüm halyndady. Emma Isa barýarka, halk Ony gabap alýardy. Luka 8:40–42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Ýairus diýen at “yşyklandyryjy” we “nurlanmak we şöhratly bolmak” diýmegi aňladýar. Petrusyň, Ýakubyň we Ýahýanyň diňe Mesihe mahsus myhman bolan üç gezeginiň içinde, bu ilkinji gezekdi, we Ýairus ýer ýüzüni öz şöhraty bilen ýagtyldýan ilkinji perişdäni aňladýar. On iki ýaşly gyz müň ýüz kyrk dört müň hökmünde direldiljek gyzlary aňladýar. Mesihe on iki ýyl bäri gan akmasy bolan bir aýal bilen gatnaşygyndan soň, gyzynyň öýüne ýetdi.

> And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.

> On iki ýyl bäri gan akma derdinden ejir çekýän, ähli gazanjyny tebiplere sarp eden, emma olaryň hiç biri tarapyndan-da şypa tapyp bilmedik bir aýal Onuň yz tarapyndan gelip, lybasynyň etegine degdi; şol bada onuň gan akmasy saklandy. Luka 8:43, 44.

A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.

On iki ýaşly bir päk gyz görkezilýär, soňra bolsa indiki aýatda on iki ýyl bäri gan akmasy bolan bir aýal hem görkezilýär. Aýalyň gan akmasy päk gyzyň bütin ömrüniň dowamynda bardy. Isa päk gyzyna ýetmek üçin gan akmasy bolan aýalyň ýanyndan geçmekçidi. Ol aýal, Laodikýa berlen habarda görkezilişi ýaly, birinji perişdäniň habaryny aňladýar. Mesih päk gyzy direldip ýaşaýşa galdyrmakçy boldy, emma syrkaw aýalyň, ýagny Laodikýaly aýalyň, heniz hem Hudaýlyga el degirmek üçin gysga bir mümkinçiligi bardy. Çaga soňky nesli aňladýar, we Isa soňky günleriň päk gyzyny galdyrmak üçin syrkaw bir aýalyň, Laodikýanyň, ýanyndan geçýär. Päk gyz direldilende, aýal ýa sagaldylan bolýar, ýa-da onuň ýanyndan geçilip gidilýär.

A characteristic of the first angel is fear, and there are two types of fear.

Birinji perişdäniň häsiýetleriniň biri gorkudyr, gorkynyň bolsa iki görnüşi bar.

> While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.

> Ol henizem gürläp durka, sinagoganyň başlygynyň öýünden biri gelip, oňa şeýle diýdi: Gyzjagazyň öldi; Mugallymy mundan beýläk bimaza etme. Emma Isa muny eşidende, oňa jogap berip aýtdy: Gorkma; diňe iman et, ol sagaldylar. Luka 8:49, 50.

Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.

Soňra Peter, James we John Mesihiň çokundyrylmagy bilen nyşanlanan direlişiň birinji we üçünji perişdeleriň güýçlendirilmegini aňladýan otaga girýärler. Özgeriş dagy Peter, James we Johnyň şaýat bolan ikinji wagtydyr. Özgeriş dagy ikinji perişdedir, Mesih şol bir şägirtleri Getsemanä äkideninde bolsa, bu üçünji perişdäni aňladýardy. Ikinji ädimde, Özgeriş dagynda şol ýerde bir “ikileşme” bar, çünki Dagyň ýol belgisi Atanyň geplän üç gezekliginiň ortasydyr. Birinjisi Onuň çokundyrylmagynda bolupdy, bu on iki ýaşly päk gyzyň direlişi bilen gabat gelýär; ikinjisi Dagdy, üçünjisi bolsa haçdan az salym öň bolupdy. Atanyň geplän üç gezekligi we üç şägirdiň Isanyň ýany bilen aýratyn gidip gelen üç gezekligi, iki çyzygyň haýsy birinde bolsa-da ikinji ýol belgisiniň Özgeriş dagydygy baradaky hakykat bilen özara baglanyşýar.

> And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.

> Ol öýe girende, Petrusdan, Ýakupdan, Ýahýadan hem-de gyzyň kakasy bilen ejesinden başga hiç kime içeri girmäge ýol bermedi. Ählisi aglap, onuň üçin ah-zar edýärdiler; emma Ol: «Aglamaň; ol ölmedi, ýatyr» diýdi. Olar bolsa onuň ölendigini bilýändikleri üçin Ony masgaralap güldüler. Emma Ol olaryň hemmesini daşary çykardy-da, gyzyň elinden tutup: «Gyzjagaz, tur!» diýip çagyrdy. Onuň ruhy yzyna gaýdyp geldi, ol hem dessine ýerinden turdy; Ol oňa iýmit bermeklerini buýurdy. Ene-atasy geň galdylar; emma Ol bolan wakany hiç kime aýtmazlyklaryny olara tabşyrdy. Luka 8:51–56.

Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.

Petr, Ýakup we Ýahýa, Lazaryň bolşy ýaly uklap ýatan gyzyň direlişinde ilkinji perişdä şaýat boldular. Ol oýananda, dessine ýerinden galdy we oňa iýmit berildi. Ylýas bilen Musa Ylham kitabynyň on birinji babynda direldilende, olar dessine ýerlerinden galýarlar, soňra bolsa gyzyň iýmidini aňladýan, Mukaddes Ruh ölçegsiz dökülýär. Özgermäniň dagy, Luka wakalary beýan eden halatyndan başga, Kesariýa Filipiden alty gün soň boldy.

> And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.

> Şeýle boldy: şol sözlerden takmynan sekiz gün soň, Ol Petrusy, Ýahýany we Ýakuby ýanyna alyp, doga etmek üçin daga çykdy. Ol doga edýärkä, ýüzüniň keşbi üýtgedi, egin-eşigi bolsa ak we lowurdaýan boldy. Ine, Onuň bilen iki adam gürrüňleşýärdi; olar Musa bilen Ylýasdy. Luka 9:28–30.

Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.

Matta bilen Markus ikisi hem kesgitli şekilde “alty günden soň” diýýärler, Luka bolsa “takmynan” sekiz gün diýýär. Mukaddes Ýazgylaryň ýazyjylary wagty hasaplamagyň iki usulyny ulandylar: biri goşmaça hasaplama, beýlekisi bolsa aýry hasaplama diýlip atlandyrylýar. Ilkinji seredişde bu terslik ýaly bolup görünmegi mümkin, emma Lukanyň “takmynan” diýmegi onuň goşmaça hasaplama boýunça gepländigini görkezýär; Matta bilen Markusyň “alty günden soň” diýmekleri bolsa olaryň doly günleri hasaplandyklaryny, sekiz günlük döwrüň başlan gününi-de, tamamlanan gününi-de şol hasaba goşmandyklaryny görkezýär. Bu tapawut şol bir döwrüň iki sany san nyşanyny emele getirýär: olaryň biri sekiz sany, beýlekisi bolsa alty gün.

What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.

Kesariýa Filipiden we Özgeriş Dagyndan alnan alty ýa-da sekiz günlük döwrüň iki şaýatlygy bilen berkidilýän zat şudur: Mesih ýüz kyrk dört müňi möhürleýän döwürde sekiz sany Nuhuň gämisindäki sekiz jany aňladýar, alty bolsa ýediniň içinden bolan sekizinji bolmaga ýazgyn edilen altynjy Filadelfiýa ybadathanasyny aňladýar. Olar Musanyň, Ylýasyň we Mesihiň şöhratlandyrylmagynda sekizinjä öwrülýärler. Dagdaky şöhratlandyryş Musanyň taryhyndaky dagdaky şöhratlandyryş bilen hem nusgalanýar.

When Moses ascended the mountain he took seventy elders and Joshua with him.

Musa daga çykanda, ol özi bilen ýetmiş ýaşulyny we Ýeşuwany hem alyp çykdy.

> Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

> Soňra Musa, Harun, Nadap, Abyhu we Ysraýylyň ýaşulularyndan ýetmiş adam ýokary çykdylar. Olar Ysraýylyň Hudasyny gördüler; Onuň aýaklarynyň astynda göýä safir daşyndan salnan ýaly düşek bardy, onuň arassalygy bolsa asmanyň öz durulygy ýalydy. Ysraýyl ogullarynyň begzadalaryna bolsa Ol Öz elini uzatmady; olar Hudaýy gördüler, iýip-içdiler hem. Reb Musa şeýle diýdi: «Maňa dagyň üstüne çyk-da, şol ýerde bol; Men saňa daş tagtalary, kanuny we ýazyp goýan buýruklarymy bererin, olary sen halka öwredersiň».

> And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

> Musa turup, öz hyzmatkärsi Ýeşuwa bilen birlikde, Hudaýyň dagyna çykdy. Ol ýaşululara şeýle diýdi: «Biz siziň ýanyňyza täzeden gelýänçäk, şu ýerde garaşyň; ine, Harun bilen Hur siziň bilendirler; eger biriniň çözmeli işi bar bolsa, goý, olaryň ýanyna barsyn».

> And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.

> Musa daga çykdy, bulut dagy örtdi. Rebbiň şöhraty Sina dagynyň üstünde mesgen tutdy, bulut ony alty günläp örtdi; ýetdinji gün bolsa Ol buludyň içinden Musa çagyrdy. Rebbiň şöhratynyň görnüşi Ysraýyl ogullarynyň gözünde dagyň depesinde ýok edip barýan ot ýalydy. Musa buludyň iç ýüzüne girip, daga çykdy; Musa dagda kyrk gün we kyrk gije boldy. Çykyş 24:9–18.

The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”

Birinji perişdäniň habary, Mesihe suwda çokundyrylmagy bilen gabat gelýän Ýaýyrusyň gyzynyň direldilmegidi. Soňra alty gün geçenden soň, haça alyp baran ikinji perişde bolan Özgeriş dagy geldi; haç bolsa üçünji perişdedir. Ikinji perişde hökmünde Dag iki esse şaýatlyga eýedir, çünki Dagda Atanyň sözlemegi üçlügiň ikinji çyzygy bilen baglanyşýar. Petrusyň, Ýakubyň we Ýohannanyň Mesihe aýratyn myhman bolan üç wagty hem-de Atanyň sözlän üç wagty hem Atanyň sesiniň ikinji ýüze çykyşyny kesgitleýär; Isa Petrusy, Ýakuby we Ýohannany özi bilen alan ikinji gezek hem Özgeriş dagydy. Daga degişli ikinji ýol belligi Atanyň sesiniň we şol üç şägirdiň iki esse şaýatlygyna eýedir, çünki ikinji habar hemişe “iki esse bolmagy” kesgitleýär.

The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.

Agşamky we ertirki gurbanlyklaryň arasyndaky alty sagatlyk döwür, Matta bilen Markosyň Kesariýa Filipisinden Dagyň arasyndaky alty güni bilen şekillendirilýär; bu hem Musanyň alty güni bilen şekillendirilýär, ol ýedinji güni buludyň içine çagyrylýança.

The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.

Çyzgy ikinji perişdäniň garaşmak wagty bilen başlanýar, edil Musa ýetmiş ýaşulyny öz dolanyp gelýänçäsi “garaşmaga” tabşyryşy ýaly. Çyzykdaky ilkinji alty gün aýratynlaşdyrylandyr, emma şonda-da olar umumy kyrk alty günüň bir bölegini emele getirýär. Bu alty gün kyrk gün bilen görkezilen üçünji synaga eltýän döwürdir. Kyrk alty gün ybadathanany alamatlandyrýar; alty günler Mesihiň ölüminden Pentikosta çenli bolan alty sagatdyr, Onuň haça çüýlenmeginden ölümine çenli bolan alty sagatdyr, Kesariýadan Kesariýa çenli bolan alty sagatdyr we ýokarky otagdaky Petrusdan ybadathana çenli bolan alty sagatdyr. Musa ähtiň Kanunyny kabul edýär we ybadathanany nähili gurmalydygy baradaky görkezmeleri alýar. Mukaddes Ýazgy hiç bir adamyň Hudaýy görmändigini aýtsa-da, ýaşulylar “Ysraýylyň Hudaýyny gördüler.” Dagda Musa we ýaşulylar bilen birlikde Hudaýyň şöhratlandyrylmagy Özgeriş dagyndaky şöhratlandyrylmagyň nusgasy bolupdy. Bularyň ikisi-de alty günlük döwri öz içine alýar. Musanyň çyzygy ikinji perişdäniň garaşmak wagtyny we ybadathanany aňladýan doly kyrk alty güni öz içine alýar. Onuň Kanuny alan kyrk güni möhürlenmäni aňladýar.

Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.

Petr üçünji sagatda Kesariýa Filipide bolup, dokuzynjy sagatda Kesariýa Maritimä tarap barýar, alty günden sekiz güne çenli wagtyň içinde bolsa Ol Dagda, Musanyň ýetmiş ýaşulusy bilen galyp, Danieliň onunjy bapda görşi ýaly, şöhratlanan Reb baradaky bir görnüşi görýär. Daniel Rebbi ýüzbe-ýüz gördi; edil Gidýon hem-de ýetmiş ýaşuly hem şonuň ýaly etdi. Özgeriş Dagy, ýüz kyrk dört müňden ybarat Laodikiýa hereketiniň ýüz kyrk dört müňden ybarat Filadelfiýa hereketine öwrülýän ýeridir. Olar altynjy ýygnak bolan sekizinji ýygnaga öwrülýärler; şeýlelikde, biz alty güni hem-de sekiz güni görýäris.

The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.

Haça çüýlenişinden Onuň ölümine çenli bolan alty sagat, Pentikostyň alty sagady, Kesariýadan Kesariýa çenli bolan alty sagat, Özgeriş dagyna çenli bolan alty gün we Musanyň kyrk güne alyp baran alty güni şol bir çyzykdyr. Panium bolan Kesariýa Filipisi bilen ýekşenbe kanunynyň arasynda ýüz kyrk dört müň möhürlenýär. Şol möhürleniş bölünişigi döredýär.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

> Men, Danyýel, bu görnüşi ýalňyz gördüm; çünki meniň bilen bolan adamlar görnüşi görmediler. Emma olaryň üstüne uly titreýiş indi, şeýlelik bilen olar gizlenmek üçin gaçyp gitdiler. Danyýel 10:7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Musa: “Biz size ýene dolanyp gelýänçäk, bu ýerde biziň üçin garaşyň” diýende, ýaşululardan aýryldy. Musa garaşmak wagtynda ýetmişden aýryldy, we ýetmiş hepde öňki äht halky üçin synag möhletini aňladýar. Ýetmişinji hepde tamamlananda, we şol ýetmişinji hepde Mesihiň köpler bilen ähti tassyklan mukaddes hepdesi bolanda, Mesih şol wagt öňki äht halkyndan doly aýryldy. Öňki äht halkynyň gan akmasy meselesini çözmäge mümkin bolan döwri — ýagny olar üçin Ybraýymyň gany arkaly halas bolunýandyklaryna ynanmak — gutardy, we on iki ýaşly gyz hyzmat etmek üçin direldildi. Garaşmak wagty başlanansoň, Musa ähtiň kanunyny we ybadathany gurmagyň görkezmelerini aldy.

When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.

Petrus, Ýakup we Ýahýa dagda bolanlarynda, Hudaýyň halkynyň möhürlenmegi we soňra olaryň baýdak hökmünde ýokary galdyrylmagy şol äht halkyny ýüz kyrk dört müňüň ybadathanasy hökmünde görkezýär. Soňra on birinji sagadyň işçileri şol ybadathana birleşdirilýär.

> Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

> Şeýle diýýär Reb: hökmi saklaň, adalaty ýerine ýetiriň; çünki Meniň gutulyşym gelmäge ýakyndyr, Meniň dogrulygym aýan bolmaga taýyndyr. Muny edýän adam we oňa ygrarly ýapyşýan ynsan ogly bagtlydyr; ol Sabady ony harlamazdan saklaýar we elini her bir ýamanlyk etmekden saklaýar. Rebbe goşulan ýat keseki halkyň ogly: «Reb meni Öz halkyndan düýbünden aýry goýdy» diýip aýtmasyn; hadym hem: «Ine, men gurak agaçdyryn» diýip aýtmasyn. Çünki Reb Sabatlarymy saklaýan, Meni razy edýän zatlary saýlap alýan we Ähtime ýapyşýan hadymlar hakynda şeýle diýýär: olara Öz öýümiň içinde we diwarlarymyň arasynda ogullardan hem gyzlardan gowurak bir orun we bir at bererin; olara kesilmez ebedi at bererin. Şeýle hem Rebbe goşulýan, Oňa hyzmat etmek, Rebiň adyny söýmek we Oňa hyzmatkär bolmak üçin gelen ýat keseki halkyň ogullaryny, Sabady ony harlamazdan saklaýanlaryň we Ähtime ýapyşýanlaryň hemmesini Öz mukaddes dagyma getirerin we doga öýümde olary şat ederin; olaryň ýakma gurbanlyklary we beýleki gurbanlyklary gurbanlyk sypamda kabul ediler; çünki Meniň öýüm ähli halklar üçin doga öýi diýlip atlandyrylar.

> The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.

> Ysraýylyň kowulanlaryny ýygnaýan Hökmürowan Reb şeýle diýýär: «Men onuň ýanyna, onuň ýanyna eýýäm ýygnananlardan başga-da, ýene başgalary hem ýygnaryn». Işaýa 56:1–8.

Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.

Petrus, Ýakup we Ýahýa, şeýle hem Musa, olary ýigrenen doganlary tarapyndan kowulyp çykarylan «Ysraýylyň kowlanlary»ny aňladýarlar.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

> Reb şeýle diýýär: Gökler Meniň tagtym, ýer bolsa aýak goýýan ýerimdir; onda siz Maňa gurjak öýüňiz nirede? we Meniň dynç aljak ýerim nirede?

> For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

> Çünki bu zatlaryň hemmesini Meniň elim ýaratdy, olaryň hemmesi şeýle bar boldy, diýýär Reb. Emma Men şu adama nazar salaryn: ruhy pukara, ýüregi ezik we Meniň sözümiň öňünde titreýän adama. Öküzi soýan adam, edil bir ynsany öldüren ýalydyr; guzyny gurban edýän, edil bir itiň boýnuny kesen ýalydyr; sadaka hödürleýän, edil doňzuň ganyny hödürlän ýalydyr; hoşboý ys ýakýan, edil buta ak pata beren ýalydyr. Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany ýigrenji zatlaryndan lezzet alýar. Men hem olaryň azgynlyklaryny saýlap alaryn we olaryň gorkýan zatlaryny başlaryna getirerim; çünki Men çagyramda, hiç kim jogap bermedi; Men geplemde, olar gulak asmadylar; tersine, olar Meniň gözlerimiň öňünde ýamanlyk etdiler we Meniň göwnüme ýaramaýan zady saýladylar.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Rebbiň sözüniň öňünde titreýänler, Rebbiň sözüni diňläň; Meniň adym hatyrasyna sizi ýigrenen, sizi kowup çykaran doganlaryňyz: «Goý, Reb şöhratlansyn» diýdiler; emma Ol siziň şatlygyňyz üçin görünjekdir, olar bolsa utandyrylar. Işaýa 66:1–5.

The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.

“Myrat” sözi hem-de “utanç” sözi ýaly, Mukaddes Ýazgylarda köp gezek we dürli görnüşlerde duş gelýär. Peteriň Ýoel kitabyndan getiren habarynyň çäginde utanç bilen myrat biri-birine gapma-garşy goýlan parallel bolup durýar; edil paýhaslylar bilen akmaklar ýa-da bugdaý bilen haşal otlar ýaly. Ýoeliň mazmunynda utanç bilen myrat, ýagny ýagy bolanlar, ýa-da ahyrky ýagşyň habary bolanlar bilen, beýle bolmadyklar arasyndaky tapawudy aňladýar. Diňe şu aýratynlygy göreniňizde: “Meniň adym hatyrasyna sizden ýigrenen, sizi kowup çykaran doganlaryňyz” diýen sözüň has çuň manysyna ýetip bilersiňiz. Ol doganlar Spalding and Magan, birinji we ikinji sahypalarda “Yahuda ýaly şekil taýdan Adventistler” diýlip atlandyrylýanlardyr; olar “bizi katoliklere dönükläp bererler”, “çünki olar Şenbe sebäpli bizi ýigrenýärdiler, sebäbi oňa garşy çykyp bilmeýärdiler.” Sizi ýigrenýän doganlaryňyz sizi ýer Şenbesiniň habary, Musanyň ýedi gezek tekrarlaýan habary sebäpli, oňa garşy çykyp bolmaýandygy üçin, kowup çykarýarlar. Bu ýerde esasy many şudur: Işaýanyň atlandyryşy ýaly, siz taglymat jedeli, çekişme sebäpli kowulyp çykarylýarsyňyz, we şol taglymat jedeli ahyrky ýagşyň habarydyr.

Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.

Yoel şol habary “täze şerap” diýip atlandyrýar, we eger şol habar sende bar bolsa, onda sende şatlyk bar. Eger ol sende ýok bolsa, onda sen Yoeldäki serhoşlar ýaly oýanarsyň-da, täze şerabyň agzyňdan kesilip aýrylandygyny görersiň. Şol pursatda sen pygamberlik taýdan “utandyrarsyň.” Ýagy bolan toparyň şatlygy bar, ýagy bolmadyk topar bolsa utançdadyr. Ýag hem täze şerapdyr, we ol şatlyk bilen baglanyşyklydyr. Şonuň üçin Işaýa: “Rebbiň sözüni diňläň” diýýär. Bir topar diňlemegi saýlaýar, beýlekisi bolsa surnaýyň sesine gulak asmaýar. Işaýa diňleýän topary anyk görkezýär, ol: “Onuň sözüniň öňünde titräňler” diýende. Reb 9/11-de gelen habar sebäpli kowlanlary ýygnaýar, we ýekşenbe kanuny wagtynda Işaýanyň agajy gurak agaçlar hökmünde görkezilen hadymlaryny ýygnaýar. Eger olar ähti tutup saklasa, indi Hudaýyň mukaddes dagyndan aýry tutulmazlar.

A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.

Hadym ýa gury agaç ölümi aňladýar. Hadym nesil öndürip bilmeýär, gury agaçda bolsa ýaşaýyş ýokdur. Wada şundan ybaratdyr: eger şol başga milletlerden bolanlar, ýa-da on birinji sagadyň işçileri, Sabat güni bilen alamatlandyrylan ähti kabul etseler, olaryň ogullary we gyzlary bolar. Ilki bilen Ol Ysraýylyň kowlanlaryny ýygnaýar, soňra şol kowlanlary baýdak hökmünde ýokary galdyrýar, ondan soň bolsa Özge sürüsini ýygnaýar. Birinji we ikinji ýygnanyşyklar 9/11-den Ýekşenbe kanunyna çenli, Mukaddes Ruh sepýän döwri, şeýle hem Ýekşenbe kanunyndan Mikaýyl aýaga galýança we giçki ýagşyş ölçegsiz dökülýän wagta çenli bolan döwri aňladýar. Her iki döwürde hem giçki ýagşyş bir habardyr; eger ol sende bar bolsa, şatlyk getirýär, eger sende ýok bolsa, utanç getirýär.

The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.

Matta kitaby Vahýnyň on dördünji babyndaky üç perişdäni aňladýan üç ugra bölünýär. Şeýle hem şol üç ugryň her biri üç perişdäniň fraktallaryny öz içinde saklaýar. On birinji bapdan ýigrimi ikinji baba çenli bolan ikinji ugur merkezdir, çünki ol birinji we üçünji perişdeleriň arasynda ýerleşýän ikinji perişdedir. Matta kitaby, eger biz on birinji bapdan ýigrimi ikinji baba çenli bölümi Ýaradylşyň we Vahýnyň äht baplarynyň çäginde göz öňünde tutsak, özüniň hem merkezi bir ugurdygyny görkezýär.

The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.

On iki äht ädilen baplaryň merkezi Matta degişlidir, hem-de Mattanyň üç hatarynyň merkezindäki hat hem şol bir on iki bapda ýerleşýär. Şol on iki baplaryň merkezi bir ýüz kyrk dört müňüň möhürlenmegidir. Şol merkezi nokat üç aýat arkaly aňladylýar, olar hem Gelip çykyş bilen Ylhamyň on iki äht ädilen baplarynyň üç merkezi aýatyna laýyk gelýär.

Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.

Petr merkez nokadynyň merkez nokadynyň merkez nokadydyr we ol ilkinji hem-de ahyrky hristian gelnini aňladýar. Bu Alfa bilen Omegananyň goludyr. Palmoni hem, Petriň adynyň üýtgedilmegine Öz goluny goýdy, haçanda Ol Petriň adynyň iňlis dilindäki syrly tapmasyny düzende. Isa Petr bilen ýewreý dilinde gepleşdi, bu söhbet grek dilinde ýazga geçirildi we ondan soň iňlis diline geçirildi. Iňlis dilinde Palmoni Petriň adyny iňlis elipbiýiniň 16-njy harpyny ulanyp, onuň yzyndan 5-nji harp, onuň yzyndan 20-nji harp, onuň yzyndan 5-nji harp, onuň yzyndan 18-nji harp gelýän görnüşde atlandyrdy; Ol, Palmoni hökmünde, ýewreý dilinden grek diline, grek dilinden hem iňlis diline geçjek ady döredende, muny doly bilýärdi. Şeýle hem, Ol iňlisçedäki bu adyň şol bäş harpy tertip boýunça köpeltmek arkaly ýüz kyrk dört müň sanyna ýetmäge mümkinçilik berjek syrly tapmany öz içine almagyny-da düzüpdi. Palmoni, ilkinji hem-de ahyrky bolan hökmünde-de, Petr adyny düzýän iňlisçedäki şol bäş harpyň birinjisiniň hem soňkusynyň 16-njy we 18-nji harplardygyny şeýle tertipläpdi, çünki Petr ady Matta 16:18-de duş gelmelidi.

With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.

Petrus hakynda aýdylan şolaryň ählisine garamazdan, biz henizem “altyn gatnaşygy” ara alyp maslahatlaşmalydyrys. Altyn gatnaşygy Matta 16:18 bilen görkezilýär, çünki bu gatnaşygyň san bahasy 1.618-dir. Altyn gatnaşygy tebigatyň fraktallary bilen baglanyşyklydyr, we Palmoni Petry Matta 16:18-de ýerleşdirende, Palmoni Işaýa 22:22-de Eliakimiň egnine goýlan pygamberlik açarynyň, hem-de şol parçanyň içinde Petrusa we ýygnaga berlen pygamberlik açarlarynyň, pygamberlik fraktallaryny öz içine alýandygyny kesgitleýär.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Kesariýa Filipidäki üçünji sagatdan Kesariýa Maritimadaky dokuzynjy sagada çenli bolan döwür, Mesihiň haça çüýlenen üçünji sagadyndan Korneliusyň Petrusy çagyrdan dokuzynjy sagadyna çenli bolan wagtyň fraktalydyr. Haça çüýlenişiň üçünji sagadyndan başlap, Pentikost güni Petrusyň ybadathanada dokuzynjy sagatda bolmagyna çenli uzalýan Pentikost möwsümi, haçdan Korneliusa çenli bolan 1,260 günüň fraktalydyr. Atanyň üç gezek geplemegi, üç perişdäniň fraktaly bolşy ýaly, Isanyň diňe Petrusy, Ýakuby we Ýuhannany üç gezek ýany bilen almagy hem şonuň ýalydyr. Petrusyň bir ýüz kyrk dört müňi görkezýän aýatlaryna kodlanan pygamberlik maglumatlary, haýsydyr bir hakykatyň ozal bolşy ýaly çuň manylydyr, emma biz henize çenli Daniýel on birde Paniumdaky Petrusy ýerleşdirmedik.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

> Isa Mesihiň resuly Petrusdan Pontda, Galatiýada, Kapadokiýada, Aziýada we Bitiniýada dagan gelmişeklere — Ata Hudaýyň öňünden bilmegine görä saýlananlara, Ruhuň mukaddes etmegi arkaly tabynlyga we Isa Mesihiň ganynyň sepilmegine bellenenlere: size merhemet we parahatlyk artdyrylsyn. Rebbimiz Isa Mesihiň Hudaýy we Atasy mübärek bolsun; Ol Öz bol merhemetine görä Isa Mesihi ölülip direlmegi arkaly bizi täzeden dogrup, diri umyda ýetirdi; çüýremeýän, haramlanmaýan we solmaýan mirasa — asmanda siziň üçin saklanyp goýlan mirasa; ahyrzamanda aýan edilmäge taýýar bolan halas bolşa iman arkaly Hudaýyň güýji bilen goralýan sizler üçin.

> Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.

> Şonuň içinde siz örän şatlanýarsyňyz, hernäçe häzir, zerur bolsa, dürli synaglaryň arasynda biraz wagtlap gaýgy içinde bolsanyňyz-da: imanyňyzyň synalmasy — oda salnyp synalýan, ýöne ýok bolup gidýän altyndan has-da gymmatly bolup — Isa Mesihiň zühur eden wagtynda öwgä, hormata we şöhrata mynasyp diýlip tapylsyn diýip: Ony görmändigiňiz halda, siz Ony söýýärsiňiz; Ony häzir hem görmändigiňiz halda, muňa garamazdan iman edip, söz bilen beýan edip bolmaýan we şöhratdan doly şatlyk bilen şatlanýarsyňyz: imanyňyzyň soňuny, ýagny janlaryňyzyň halaslygyny alýarsyňyz.

> Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

> Bu gutulyş hakda pygamberler içgin sorag edip yhlas bilen gözlediler; olar size gelmeli bolan merhemet hakda pygamberlik etdiler. Olar öz içlerinde bolan Mesihiň Ruhunyň, Mesihiň çekjek ejirleri we ondan soň geljek şöhraty öňünden şaýatlyk eden wagty, haýsy ýa-da nähili wagty aňladýandygyny agtaryp gözlediler. Olara mälim edildi: olar bu zatlar bilen özlerine däl-de, bize hyzmat edýärdiler; indi bolsa bu zatlar size hoş habary wagyz edenler tarapyndan, gökden iberilen Mukaddes Ruh bilen size habar berildi; bu zatlara perişdeler hem synlap görmegi arzuw edýärler.

> Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.

> Şonuň üçin akylyňyzyň bilini guşap, paýhasly boluň we Isa Mesihiň aýan bolmagynda size getirilmeli merhemete ahyryna çenli umyt baglaň; tabyn çagalar hökmünde, nadanlygyňyzdaky öňki höwesleriňize görä özüňizi şekillendirmän; eýsem sizi çagyran nähili mukaddes bolsa, siz hem ähli ýaşaýşyňyzda mukaddes boluň; çünki şeýle ýazylgandyr: «Mukaddes boluň; sebäbi Men mukaddesdirin».

> And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.

> Eger adam saýman, her kimiň işine görä höküm edýän Atany çagyrýan bolsaňyz, bu ýerde myhmançylykda geçirýän wagtyňyzy gorky bilen geçiriň. Çünki ata-babalaryňyzdan däp hökmünde kabul eden biderek ýaşaýyş ýoluňyzdan kümüş ýa-da altyn ýaly zaýalanýan zatlar bilen däl, eýsem kemçiliksiz we tegmilsiz guzynyňky ýaly Mesihiň gymmatly gany bilen satyn alnyp gutulandygyňyzy bilýärsiňiz. Ol dünýäniň binýady goýulmazyndan öň öňünden bellenipdi, emma siz üçin bu ahyrky zamanalarda aýan edildi. Siz Onuň arkaly, Ony ölümden direlden we Oňa şöhrat beren Hudaýa iman edýäňiz, şonuň üçin imanyňyz hem umydyňyz Hudaýdadyr. Hakykata Ruh arkaly boýun bolup, doganlyk söýgüsine ikiýüzlüliksiz ýetip, janlaryňyzy päkländigiňiz sebäpli, biri-biriňizi päk ýürekden joşgunly söýüň. Çünki siz zaýalanýan tohumdan däl, eýsem zaýalanmaýan tohumdan, ebedilik ýaşaýan we baky galýan Hudaýyň sözi arkaly täzeden doguldyňyz. Sebäbi ähli ten ot ýalydyr, adamyň ähli şöhraty hem otyň gülüne meňzeşdir. Ot gurar, onuň güli döküler, emma Rebbiň sözi baky durar. Size Hoş Habar arkaly wagyz edilen söz hem şudur. 1 Petrus 1:1–25.

Back to Articles