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

Ýoel kitaby we Laodikýä degişli Ýedinji Gün Adventist Ybadathanasy - Otuz Dördünji Bölüm

Number Thirty-Four

Otuz dördünji san

Author

Jeff Pippenger

Published

January 27, 2026

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In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Çölde bir sesiň bolmagy üçin, ilki bilen çölüň bolmagy gerekdir. 2023-nji ýylyň iýul aýynda, Ýahudanyň taýpasynyň Arslanynyň Ylham kitabynyň birinji babynda beýan edilişi ýaly, Özüniň Öz hakyndaky aýanlygyny şol wagt açyp başlandygyny mälim edýän bir ses ýaňlanyp başlady. 2020-nji ýylyň şenbe güni, 18-nji iýulyndaky lapykeçlik, Ylham kitabynyň on birinji babyndaky üç ýarym günüň başlangyjy boldy we bu döwür 2023-nji ýylyň şenbe güni, 30-njy dekabrynda tamamlandy. Şol şenbe güni, 2020-nji ýylyň iýul aýyndan bäri ilkinji gezek, Future for America Zoom duşuşygynda köpçülige ýüzlenip çykyş etdi.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Şol pursatdan başlap, Isa Mesihiň Ylhamy kem-kemden açylyp geldi. Bu, ilki bilen “hakykat” sözüniň ylhamy bilen başlady; soňra bolsa onuň ýewreý elipbiýiniň birinji, on üçünji we ýigrimi ikinji harplary tarapyndan görkezilen üç ädimli bir gurluşy aňladýandygy görüldi; şol harplar bir ýere getirilende “hakykat” sözüni emele getirýär. “Hakykat” sözüniň gurluşynda şekillendirilen bu üç ädim, täze bir çarçuwa ýerleşdirilen köne bir hakykatdy.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Köp ýyllaryň dowamynda biz howlynyň, mukaddes ýeriň we Iň Mukaddes Ýeriň üç ädiminiň, Mukaddes Ruhuň üç işine laýyk gelýändigini görkezýäris: Ol howlyda günäni paş edýär, mukaddes ýerde dogrulygy aýan edýär we Iň Mukaddes Ýerde höküm edýär. Biz bu üç ädimiň Hudaýyň Sözüniň ähli dowamynda ýüze çykýandygyny kesgitledik, emma 2023-nji ýyla çenli bu düşünjeleriň ählisi “hakykat” diýen gurluş bilen ulaldyldy. Köne bir hakykaty alyp, ony hakykatyň täze bir gurluşynda ýerleşdirmek, Mesihiň Öz Sözüni tapgyrlaýyn açyp barşynda edýän zadydyr. 2023-nji ýylda tamamlanan “çöl”, pygamberlik taýdan, pygamberligiň möhri açylýan “ahyryň wagtyny” aňladýar. Ol pygamberlik bolsa “Hakykat” bolan Isa Mesihiň aýan edilmegidir.

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “Halasgäriň döwründe ýehudiler hakykatyň gymmatly göwherlerini däp-dessur we rowaýat harabasynyň astynda şeýle bir örtüp goýupdylar welin, dogry bilen ýalňyşy tapawutlandyrmak mümkin däldi. Halasgär däp-dessurdan dörän yrymlary we uzak wagtlap saklanyp gelnen ýalňyşlary arassalap aýyrmak, hem-de Hudaýyň Sözüniň göwherlerini hakykatyň çarçuwasyna ýerleşdirmek üçin geldi. Eger Halasgär häzir ýehudilere gelşi ýaly biziň ýanymyza-da gelse, näme ederdi? Ol däp-dessur we dessurlaryň harabasyny arassalap aýyrmak üçin şoňa meňzeş işi etmeli bolardy. Ýehudiler Ol bu işi edende örän biynjalyk boldular. Olar Hudaýyň başdaky hakykatyny gözden düşüripdiler, emma Mesih ony ýene-de göz öňüne getirdi. Hudaýyň gymmatly hakykatlaryny yrymdan we ýalňyşdan azat etmek biziň işimizdir. Hoş Habarda bize nähili beýik bir iş ynanylypdyr!” Review and Herald, June 4, 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Bu, “Taňrynyň gymmatly hakykatlaryny yrymlardan we ýalňyşlykdan azat etmek” we “Taňrynyň Sözüniň gymmatbaha daşlaryny hakykatyň çarçuwasyna ýerleşdirmek” baradaky işimizdir. 2023-nji ýylda Reb, “hakykat” sözi arkaly aňladylýan gurluşda, hakykatyň çarçuwasyny tanatdy. Şol çarçuwa Taňrynyň “başlangyçdaky” hakykatlaryny göz öňüne getirýär.

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> Ýalňyşlygyň tozany we harabalygy hakykatyň gymmat bahaly göwherlerini gömüpdir, emma Rebbiň işgärleri bu hazynalary ýüze çykaryp bilerler, şonda müňlerçe adam olara şatlyk we haýranlyk bilen sereder. Hudaýyň perişdeleri pesgöwünli işgäriň ýanynda bolup, oňa merhemet we ylahy nurlanma bererler, hem-de müňlerçe adam Dawut bilen bile şeýle doga etmäge ugrukdyrylar: “Gözlerimi aç, goý, Seniň kanunyňdan täsin zatlary göreýin.” Asyrlaryň dowamynda görülmedik we ähmiýet berilmedik hakykatlar, Hudaýyň mukaddes Sözüniň nurlanan sahypalaryndan alawlap parlar. Hakykaty eşidip, ony ret eden we onuň üstünden depelän ybadathanalar, adatça, has-da erbetlik ederler; emma “akyldarlar,” ýagny dogruçyl bolanlar, düşünerler. Kitap açyldy, we Hudaýyň sözleri Onuň islegini bilmek isleýänleriň ýüreklerine ýetýär. Üçünji perişdä goşulýan gökden gelen perişdäniň güýçli nidasynda, dünýäni asyrlaryň dowamynda basyp alan bihuşlukdan müňlerçe adam oýanar we hakykatyň gözelligini hem gymmatyny görer. Review and Herald, 1885-nji ýylyň 15-nji dekabry.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“Rebbiň işçileri” bolan, “parasatly” we “dogruçyl” bolanlar “düşünerler” we “hazynalary ýüze çykararlar, şonda müňlerçe adam olara şatlyk we haýranlyk bilen sereder.” Gynansak-da, Laodikeýa Adventizmi üçin üçünji perişdäniň güýçli seslenişinde öz bihuşlugyndan oýanýanlar hut olar däldir, çünki bu Ýekşenbe kanunydyr, we Adventizmiň oýanmagy üçin bu örän giçdir. On birinji sagadyň işçileri golaýda geljek Ýekşenbe kanunynda “üçünji perişdä goşulýan perişdäniň güýçli seslenişinde” öz “bihuşlugyndan” oýanýarlar. 2024-nji ýyldan bäri “asyrlar boýy görünmedik we ähmiýet berilmedik hakykatlar” “Hudaýyň mukaddes sözüniň nurlanan sahypalaryndan” lowlap çykýar.

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Işaýa 22:22-de Eliakime bir açar berilýär, Matta 16-da bolsa Patyşalygyň açarlary Petrusa berilýär.

> 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 22:22.

> Dawudyň öýüniň açaryny onuň egnine goýaryn; ol açar, hiç kim ýapyp bilmez; ol ýapar, hiç kim açyp bilmez. Işaýa 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Açar” Filadelfiýa berilýär, çünki Mukaddes Ýazgylarda açyp ýapmagyň açary barada agzalýan ýeke-täk beýleki ýer şoldur.

> 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.

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

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Soňky gezek ownuk-uşak jedelleşýän ýewreýler bilen bolan gatnaşygynda, Mesih ýewreýleriň jogap berip bilmejek bir soragyny orta atdy.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Fariseýler bir ýere ýygnananlarynda, Isa olardan sorady: «Mesih hakda näme pikir edýärsiňiz? Ol kimiň ogludyr?» Olar Oňa: «Dawudyň Ogludyr» diýdiler. Ol bolsa olara şeýle diýdi: «Onda nädip Dawut Ruh arkaly Ony Reb diýip atlandyrýar we şeýle diýýär: “Reb meniň Rebbime diýdi: Men duşmanlaryňy aýaklaryň astyna salýançam, meniň sag tarapymda otur”? Şeýle bolsa, eger Dawut Oňa Reb diýýän bolsa, Ol nädip onuň ogly bolýar?»

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Hiç kimse Oňa bir söz bilen jogap berip bilmedi; şol günden soň hem hiç kim Oňa indi sorag bermäge het edip bilmedi. Matta 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Ýahudiler Dawut bilen Mesihiň arasyndaky pygamberlik gatnaşyklaryna düşünmäge ukypsyzdylar, çünki olaryň hat üstüne hat diýen Mukaddes Ýazgy diline düşünmek üçin zerur pygamberlik açarlary ýokdy. Mesih ýahudiler bilen bolan gatnaşyklaryny olaryň körlüginiň hakykat sözüni dogry paýramaga ukypsyzlyklaryna esaslanýandygyny görkezmek bilen tamamlady. Ol şeýle kesgitledi: eger Musa düşünen bolsadyňyz, Mesih hem düşünerdiňiz; emma olar goldaýandyklaryny we goraýandyklaryny öňe sürýän Mukaddes Ýazgylaryna düşünmeýärdiler.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“Dawudyň öýüniň” “açary” Filadelfiýa ýygnagy bolan Milleritlere berildi. “Açar” açylan we ýapylan gapylar arkaly şekillendirilen özgertme hereketi bolupdy. 1798-nji ýyldan 1863-nji ýyla çenli Millerit hereketi, bir hereketden ýygnaga öwrülýärkä, Filadelfiýanyň tejribesinden Laodikeýanyň tejribesine geçdi. 1844-nji ýylyň 19-njy aprelinde bir gapy açyldy we bir gapy ýapyldy; edil şonuň ýaly, 1844-nji ýylyň 22-nji oktýabrynda hem bir gapy açyldy we bir gapy ýapyldy; şeýle hem 1863-nji ýylda bir gapy açyldy we bir gapy ýapyldy.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Elýakymyň açary bardy, emma Petrusa “açarlar” berildi. Ýekelikdäki açar 1844-nji ýylyň ýapyk gapysydy.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> “Mukaddes ýer baradaky tema 1844-nji ýylyň lapykeçliginiň syryny açan açar boldy. Ol bir-biri bilen baglanyşykly we sazlaşykly hakykatyň doly ulgamyny göz öňüne getirdi; bu bolsa Hudaýyň eliniň beýik adwent hereketine ýolbaşçylyk edendigini görkezdi hem-de Onuň halkynyň ornuny we işini aýan etmek bilen häzirki borjy ýüze çykardy.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Mukaddes ýer baradaky tema 1844-nji ýylyň ýapyk gapysyny açan açar boldy, emma Patyşalygyň açarlary hem Petere berildi.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Isa oňa jogap berip, oňa diýdi: «Bagtyýarsyň sen, Şimun Barýuna, çünki muny saňa et bilen gan aýan etmedi, eýsem göklerdäki Atam aýan etdi. Men hem saňa diýýärin: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde bina ederin; dowzahyň derwezeleri oňa garşy üstün çykmaz. Men saňa Gökleriň Patyşalygynyň açarlaryny bereýin; ýer ýüzünde näme baglasaň, gökde baglanan bolar; we ýer ýüzünde näme boşatsaň, gökde boşadylan bolar». Matta 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Setir üstüne setir, Petrus arkaly wekilçilik edilýän, ähtiň soňky gelni bolan Filadelfiýa, Dawudyň öýüniň açaryny, şeýle hem asman patyşalygynyň açarlaryny alýar. Dawudyň öýüniň açary Isanyň fariseýler bilen baglanyşykly bolan iň soňky meselesidir.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Perişdeler bir ýere ýygnananlarynda, Isa olardan sorady: «Mesih barada näme pikir edýärsiňiz? Ol kimiň ogludyr?» Olar Oňa: «Dawudyň Ogludyr» diýdiler. Ol hem olara diýdi: «Onda nähili bolýar, Dawut Ruh arkaly Ony Reb diýip atlandyrýar we şeýle diýýär: “Reb meniň Rebbime diýdi: Men duşmanlaryňy aýaklaryň astyna salýançam, sag elimde otur”? Eger Dawut Ony Reb diýip atlandyrýan bolsa, onda Ol nähili onuň ogly bolýar?»

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Hiç kimse Oňa bir söz bilen jogap berip bilmedi; şol günden soňra hem hiç kim Oňa indi sorag bermäge het edip bilmedi. Matta 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Dawut we onuň Rebbi baradaky tema takyklykda Petrusyň Pentikost gününde üçünji sagatda ýokarky otagda başlan ýeridir. Fariseýler bilen Mesihiň arasyndaky gatnaşygyň gapysyny ýapan tema, Petrusyň Pentikostda ýokarky otagyň gapysyny açmak üçin ulanan açarydyr.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> Çünki Dawut göklere çykmady; emma özi şeýle diýýär: Reb meniň Rebbime diýdi: “Men duşmanlaryňy seniň aýak astyň edýänçäm, sag tarapymda otur.” Şeýlelik bilen, bütin Ysraýyl öýi berk bilsin: siziň haça çüýlän şol Isany Hudaý hem Reb, hem-de Mesih etdi.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Muny eşidenlerinden soň, ýüreklerine çuňňur täsir etdi we Petrus bilen beýleki resullara: «Eý, erkek doganlar, biz näme etmeli?» diýdiler.

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Şondan soň Petrus olara şeýle diýdi: «Toba ediň, günäleriňiziň bagyşlanmagy üçin her biriňiz Isa Mesihiň ady bilen çokundyrylsyn; şonda siz Mukaddes Ruhuň peşgeşini alarsyňyz. Çünki wada size, siziň çagalaryňyza we uzakdaky hemmelere-de, ýagny Hudaýymyz Reb kimleri çagyrsa, şolarň hemmesine degişlidir». Şeýle hem ol başga-da köp sözler bilen şaýatlyk edip, olary nesihatlap: «Özüňizi bu azgyn nesilden halas ediň» diýdi. Şonda onuň sözüni begenç bilen kabul edenler çokundyryldy; şol gün olaryň sanyna takmynan üç müň jan goşuldy. Resullaryň işleri 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Petr baglamak ýa-da boşatmak üçin açarlara eýedi, ol muny edeninde bolsa, asman Petriň hereketi bilen ylalaşykda bolýardy. Petr Hudaýlygyň we ynsanlygyň Hudaýyň Sözüniň hakykatlaryny möhürden açmak üçin bilelikde işlemegini aňladýar. Şol hakykatlar möhürden açylanda, olar bilim hökmünde şekillendirilýär.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> Mesihiň döwründe bilim açary, ony Köne Ähtiň Mukaddes Ýazgylaryndaky hikmet hazynasynyň öýüni açmak üçin saklamaly bolanlar tarapyndan alnyp goýberilipdi. Ruhanylar we mugallymlar asmandaň Patyşalygynyň gapysyny garyplaryň hem-de jebir-jepalyların öňünde diýen ýaly ýapyp, olary heläk bolmaga taşlapdylar. Mesih Öz wagyzlarynda, olaryň akyllaryny bulaşdyrmazlyk üçin, köp zady birden olaryň öňüne getirmedi. Her bir nokady aýdyň we takyk etdi. Pygamberliklerde öňden bäri bilinýän hem-de tanyş bolan hakykatlaryň gaýtalanmagyny, eger olar pikirleri ornaşdyrmak maksadyna hyzmat edýän bolsa, äsgermezlik etmedi.

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> Mesih ähli gadymy hakykat gymmatbaha daşlarynyň başlangyç goýujysydy. Duşmanyň işi arkaly bu hakykatlar öz ýerinden süýşürilipdi. Olar özleriniň hakyky ornundan üzňeleşdirilip, ýalňyşlygyň çarçuwasyna ýerleşdirilipdi. Mesihiň işi bu gymmatbaha daşlary gaýtadan sazlamak we hakykatyň çarçuwasynda berkarar etmekdi. Dünýäni patalamak üçin Özi tarapyndan berlen hakykatyň ýörelgeleri Şeýtanyň täsiri bilen gömülipdi we edil ýok bolup giden ýalydy. Mesih olary ýalňyşlygyň harabalaryndan halas etdi, olara täze, janly güýç berdi we olaryň gymmatbaha şaý-sepler ýaly nur saçmagyny hem-de ebedilik berk durmagyny buýurdy.

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Mesihiň Özi bu gadymy hakykatlaryň islendik birini iň kiçijik bölejigini hem karz almazdan ulanyp bilýärdi, çünki olaryň ählisini dörediji Ol Özüdi. Ol olary her bir nesliň aňyna we pikirlerine ýerleşdiripdi, hem-de dünýämyza gelende, öli ýagdaýa düşen hakykatlary täzeden tertibe saldy we janlandyrdy, geljekki nesilleriň bähbidi üçin olary has-da täsirli etdi. Hakykatlary galyndylaryň arasyndan halas etmäge we olary asyl täzeliginden hem gudratyndan-da artyk derejede täzeden dünýä bermäge güýji bolan hut Isa Mesihdi.” Manuscript Releases, 13-nji tom, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Petryň açarlary baglamaga we çözmäge niýetlenipdi, we Petrus soňky mesihi gelni, ýagny ýüz kyrk dört müňi aňladýar. Ýüz kyrk dört müňüň şaýatlygynda görkezilen Petryň baglaýjy habary möhürlemekdir. Ýüz kyrk dört müňüň şaýatlygyndaky Petryň çözüji habary üçünji waýyň Yslamydyr.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Şondan soň men üçünji perişdäni gördüm. Maňa ýoldaşlyk edýän perişde şeýle diýdi: ‘Onuň işi haýbatlydyr. Onuň wezipesi elhençdir. Ol bugdaýy haşal otlardan saýlap aýyrmaly hem-de bugdaýy asman harmany üçin möhürlemeli ýa-da daňyp berkitmeli bolan perişdedir. Bu zatlar bütin aňy, bütin ünsüňi özüne çekmelidir.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Daňylan bugdaý Pentikost gününiň ilkinji miwe bugdaý hödürlemesi arkaly şekillendirilýär; ol, silkinme hödürlemesi hökmünde, ýüz kyrk dört müňüň baýdagynyň ýokary galdyrylmagyny aňladar. Hudaýyň halkynyň möhürlenmegi Petrusyň içerki habarydyr; bu bolsa 9/11-den başlap kem-kemden goýberilýän üçünji hasratyň Yslam taryhynyň dowamynda bolup geçýär.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Şondan soň men ýeriň dört çüňkünde duran dört perişdäni gördüm; olar ýeriň dört şemalini tutup durdylar, şemal ne ýere, ne deňze, ne-de hiç bir agaç üstüne öwüsmesin diýip. Şeýle hem men gündogardan çykyp gelýän başga bir perişdäni gördüm; onuň elinde diri Hudaýyň möhüri bardy. Ol ýere we deňze zyýan ýetirmäge ygtyýar berlen şol dört perişdä gaty uly ses bilen şeýle diýip gygyrdy: «Hudaýymyzyň hyzmatkärleriniň maňlaýlaryna möhür basýançak, ne ýere, ne deňze, ne-de agaçlara zyýan ýetiriň». Ylham 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Hudaýyň halkynyň möhürleniş döwründe saklanyp duran şol dört ýel 11-nji sentýabrda goýberildi, soňra bolsa kiçi Jorj Buş tarapyndan gaýtadan saklandy. Petrusyň daşky habary Yslamdyr, Yslam möhürleniş döwrüniň içinden geçýän daşky habar bolsa, onuň boşadylmagy hem-de saklanylmagy hem şol habar bilen baglanyşyklydyr. Petrusyň adamlygy Ylahylyk bilen baglydyr, çünki oňa berlen açarlar asman bilen ýeriň arasyndaky ylalaşygy aňladýar.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> Duşmanyň garaňkylygy doga etmegi äsgermezlik edýänleri gurşap alýar. Duşmanyň pyşyrdap aýdýan synaglary olary günä çekýär; we bularyň hemmesi, Hudaýyň olara doga etmegiň ylahy bellenişinde beren artykmaçlyklaryndan peýdalanmaýandyklary üçindir. Näme üçin Hudaýyň ogullary we gyzlary doga etmäge höwessiz bolsunlar? Çünki doga — imanyň elindäki açardyr; şol açar bilen asmanyň hazyna ammary açylýar, ol ýerde Gudratygüýçlüligiň çäksiz baýlyklary jemlenip goýlandyr. Üznüksiz doga we yhlasly hüşgärlik bolmasa, biziň biparhlyga düşmek we dogry ýoldan sowulmak howpumyz bar. Garşydaş merhemet tagtyna barýan ýoly yzygiderli böwetlemäge çalyşýar, şeýdip biz yhlasly dileg we iman arkaly synaga garşy durmak üçin merhemet we güýç alman galaly.

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> «Hudaýyň dileglerimizi eşidip, olara jogap bermegine garaşyp bilmegimiz üçin käbir şertler bar. Bularyň ilkinjileriniň biri, biz Ondan gelýän kömegiň zerurdygyny çuňňur duýmalydyrys. Ol şeýle wada berdi: “Men teşnä suw guýaryn, gurak ýere sil indererin.” Işaýa 44:3. Dogrulyga açlyk we teşnelik çekýänler, Hudaýa ymtylýanlar, hökman doýuryljakdyklaryna ynamly bolup bilerler. Ýürek Mukaddes Ruhuň täsirine açyk bolmalydyr; ýogsam, Hudaýyň berekedi kabul edilip bilinmez.»

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> Biziň beýik mätäçligimiziň özi bir delildir we biziň adymyzdan iň täsirli görnüşde ýalbaryr. Emma Rebden bu zatlary biziň üçin etmegini diläp soramaly. Ol şeýle diýýär: “Dilegiň, size berler.” We: “Öz Ogluny hem aýamadyk, eýsem Ony hemmämiz üçin teslim eden, Ony bilen birlikde bize ähli zatlary mugt nädip bermesin?” Matta 7:7; Rimliler 8:32.

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> “Eger ýüreklerimizde günäni saklasak, eger bilkastlaýyn belli bolan haýsydyr bir günä ýapyşyp ýörsek, Reb bizi eşitmez; emma toba eden, ýüregi ezilen janyň dogasy hemişe kabul edilýär. Belli bolan ähli nädogrulyklar düzedilende, Hudaýyň biziň dileglerimize jogap berjekdigine ynanyp bileris. Öz mynasyplygymyz hiç wagt bizi Hudaýyň mähirine mynasyp edip görkezmez; bizi halas etjek bolan Isanyň mynasyplygydyr, bizi arassalajak bolan Onuň ganydyr; muňa garamazdan, kabul edilmegiň şertlerine boýun bolup, ýerine ýetirmekde biziň hem etmeli işimiz bardyr.

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> Üstün gelýän doganyň ýene bir elementi imandyr. “Hudaýa gelýän adam Onuň bardygyna we Ony yhlas bilen agtarýanlara sylag berýändigine ynanmalydyr.” Ýewreýler 11:6. Isa Öz şägirtlerine şeýle diýdi: “Doga edeniňizde, näme dileseňiz, ony alandygyňyza ynanyň, şonda ol size berler.” Mark 11:24. Biz Onuň sözüni hakykat hökmünde kabul edýärismi?” Mesihe Ädimler, 94–96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> “Bu ýerde özlerini Hudaýyň hyzmatkärleri diýip yglan edýän, Onuň habaryny göterýän we öz bahalarynda beýgeldilen ýaş erkekler üçin bir sapak bardyr. Olar öz başdan geçirenlerinde Ylýasda bolşy ýaly üýtgeşik hiç zady yzarlap bilmeýärler, emma muňa garamazdan, özlerine pes görünýän borçlary ýerine ýetirmekden özlerini ýokary hasap edýärler. Olar zerur hyzmaty etmek üçin öz ruhany mertebelerinden aşak düşmezler, sebäbi hyzmatkäriň işini edýäris öýdüp gorkýarlar. Şeýleleriň hemmesi Ylýasyň nusgasyndan öwrenmelidir. Onuň sözi asmanyň hazynalaryny, ýagny çygy we ýagyşy, ýer ýüzünden üç ýyl lapykeç edip gulplady. Diňe onuň sözi asmanyň gapysyny açyp, ýagyş ýagdyryjy bulutlary getirmegiň açary boldy. Ol şanyň we Ysraýylyň müňlerçesiniň öňünde sada dilegini hödürlän mahaly Hudaý tarapyndan hormatlanyldy; şol dilege jogap hökmünde asmandan ot lowlap inip, gurbanlyk sypasynyň üstündäki odu tutaşdyrdy. Onuň eli Bagalyň sekiz ýüz elli ruhanysyny öldürmek bilen Hudaýyň hökümüni ýerine ýetirdi; muňa garamazdan, şol günüň ýadaw etdiriji zähmetinden we iň aýdyň ýeňşinden soň, asmandan bulutlary, ýagyşy we oty getirip bilýän şol adam, ýüzüne göni onuň günäleri we jenaýatlary sebäpli käýemekden gorkmadyk hökümdaryna hyzmat etmek üçin, garaňkylykda, şemalda we ýagyşda Ahabyň arabasynyň öňünde ylgap, hyzmatkäriň hyzmatyny ýerine ýetirmäge taýýardy. Patyşa derwezelerden içeri geçdi. Ylýas donuna oranyp, ýalaňaç ýeriň üstünde ýatdy.” Testimonies, volume 3, 287.

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