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

Ýowel kitaby we Laodikeýadaky Ýedinji Gün Adventistleri Ybadathanasy — Ýigrimi bäşinji bölüm

Number Twenty-Five

Ýigrimi Bäşinji San

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Ýowel kitaby Laodikiýadaky Ýedinji Gün Adventist buthanasynyň ýolbaşçylygyna dört nesliň dowamynda güýjäp giden pitnesiniň şaýatlygy bilen ýüzlenýär. Şol dört nesil, şeýle hem, Ýezekiliň sekizinji babynda şekillendirilýär; ol ýerde şol dördünji nesliň ýigrimi bäş adamy güne tagzym edýär. 1901-nji ýylda, 1888-nji ýylyň pitnesinden 13 ýyl soň, Adventist buthanasy buthana ýolbaşçylyk etmek üçin bir komitet gurady.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

Ilkinji Baş Konferensiýanyň Ýerine ýetiriji komiteti 1901-nji ýyldaky Baş Konferensiýanyň mejlisinde amala aşyrylan uly gaýtadan guralyş döwründe döredildi we ol 25 agzadan ybaratdy. Bu, 1901-nji ýyldan öňki, bary-ýogy 13 agzasy bolan komitet bilen deňeşdirilende, düýpli giňelişdi. Agzalaryň sany ýyllaryň dowamynda artdy, emma Isa ahyry hemişe başlangyç bilen baglanyşdyrýar. Başlangyç 25 agzady, olaryň biri ýolbaşçydy; bu bolsa mukaddes ýer hyzmatyndaky tertibe laýyk gelýärdi, ol 24 ruhanydan we bir baş ruhanydan ybaratdy.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Yahuda bilen Sinedrion, Mesihiň döwründe gozgalaňyň iki nyşanydyr. Sinedrion Laodikiýadaky Ýedinji gün Adventist ybadathanasyny aňladýar. Sinedrionyň Mesihi haça çüýelemekdäki gatnaşmagy, Adventizmiň Ýekşenbe kanuny krizisindäki ornunyň bir nusgasydyr. Sinedrion — Iýerusalimde ýerleşen, baş ruhanylardan, ýaşululardan we kanunçy alymlardan düzülen, Baş Ruhany Kaýafanyň baştutanlyk eden iň ýokary ýewreý geňeşi — Isanyň ölümine getiren wakalarda merkezi orun eýeledi.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Isa Getsemani bagynda tussag edilenden soň (bu Iudanyň dönükligi bilen gurnalan işdi), ol gije Kaýafasyň öýünde Sinedrionyň öňüne getirildi. Olar Ony ýazgarmak üçin şaýatlyk gözlediler, küpürlikde we pitne turuzmakda aýyplaýan şaýatlary orta çykardylar.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Kaýapa Isa’dan gös-göni Onuň Mesihdigini (ýa-da Hudaýyň Oglydygyny) soranda, Isanyň tassyklaýjy jogaby — «Özüňiz aýdýarsyňyz» — baş ruhanynyň: «Küfür!» diýip yglan etmegine getirdi. Geňeş Ony ölüme mynasyp diýip höküm etdi. Rim häkimiýeti astynda ölüm jezasyny ýerine ýetirmäge ygtyýarlary bolmansoň, rimçe jeza çykaratmak üçin Ony pitne turuzmakda aýyplap, Isany Rim häkimi Pontiý Pilata tabşyrdylar. Hakyky haça çüýleniş Pilatyň buýrugy boýunça rim esgerleri tarapyndan amala aşyryldy, ýöne bu diňe Pilat baş ruhanylaryň we mähelläniň basyşyna boýun bolandan soň boldy (olar Isanyň ölümüni we Barabbanyň goýberilmegini talap etdiler).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> „Mesih bu ýer ýüzünde bolanda, dünýä Barabbasy ileri tutdy. Bu gün hem dünýä we ybadathanalar şol bir saýlawy edýärler. Mesihiň dönüklige satylmagy, ret edilmegi we haça çüýlenmegi bilen bagly sahnalar gaýtadan janlandyryldy we ýene-de ägirt uly möçberde gaýtadan janlandyrylar. Adamlar duşmanyň häsiýetleri bilen dolarlar, we olar bilen bilelikde onuň aldawlary uly güýje eýe bolar. Nähili derejede ýagtylyk ret edilse, şonça-da ýalňyş düşünje we nädogry düşünmek bolar. Mesihi ret edip, Barabbasy saýlaýanlar weýran ediji aldawyň täsirinde işleýärler. Hakykaty ýoýmak we ýalan şaýatlyk aç-açan gozgalaňa öwrüler. Göz erbet bolsa, bütin beden garaňkylykdan dolar. Söýgüsini Mesihden başga islendik ýolbaşça baglaýanlar, şeýle bir jadylaýjy aldawyň beden, jan we ruh babatda dolandyryşy astyna düşerler welin, onuň güýji astynda adamlar hakykaty eşitmekden ýüz öwrüp, ýalana ynanarlar. Olar duzaga düşürilip ele alnarlar, we her bir hereketleri bilen: Bize Barabbasy boşat, emma Mesihi haça çüýle, diýip gygyrarlar.

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Hatda häzir bu karar kabul edilýär. Haçda bolup geçen wakalar täzeden gaýtalanýar. Hakykatdan we dogrulykdan ýüz öwren ybadathanalarda, Hudaýyň söýgüsi janda hemişelik höküm sürýän ýörelge bolmadyk mahaly, ynsan tebigatynyň näme edip biljekdigi we näme etjekdigi ýüze çykarylýar. Häzir bolup biljek hiç bir zada geň galmagymyz gerek däl. Elhençligiň islendik ýüze çykyşyna haýran galmagymyz gerek däl. Hudaýyň kanunyny özleriniň mukaddes däl aýaklary bilen depeläp geçýänlerde Isany masgaralap, Oňa dönüklik eden adamlarda bolan şol bir ruh bardyr. Wyždan azaby çekmezden, olar öz atalary bolan iblisiň işlerini ederler. Olar Ýahudanyň dönük dodaklaryndan çykan soragy bererler: Eger Isany, Mesihi, size satyn bersem, maňa näme berersiňiz? Hatda häzir hem Mesih Öz mukaddesleriniň şahsyýetinde satylýar.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Eger-de bu bölek hakykatdan hem aýdýanyny aňladýan bolsa, onda “Barabbasy saýlaýanlar” diýlip kesgitlenýänler şol bölegiň nämäni öwredýändigine düşünip bilmezler. Ol adamlar, 2 Selaniklilerdäki hakykaty söýmedikleri üçin güýçli aldanma kabul edýän adamlardyr. Ol, Barabbasy saýlaýanlar hakda şeýle diýýär: “Söýgüsini Mesihden başga haýsydyr bir ýolbaşça baglaýanlar, şeýle bir özüne çekiji hyjuwyň beden, jan we ruh taýdan dolandyryşy astynda galarlar welin, onuň güýji astynda canlar hakykaty diňlemekden ýüz öwrüp, ýalana ynanarlar.” Barabbasy saýlaýanlar, haçyň we ýekşenbe kanunynyň ýol belgisine çenli Şeýtanyň dolandyryşy astyndadyrlar. Şeýle ýagdaýda olar şol bölegiň nämäni öwredýändigine asla düşünip bilmezler. Şonuň üçin olar: “Uýam Waýt bu sözleri ýazanda, şertler şol aýratyn taryh üçindi, häzirki döwür üçin däl” diýip öňe sürerler. Belki-de olar: “Ol, hristiançylyk hakda umumy manyda gürrüň edýär, bu bolsa Ýedinji gün Adventistlerine gönüden-göni degişli däl” diýerler. Bidaýat.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Elbetde, White uýanyň şol sözleri ýazan döwrüniň taryhy şertleri aslynda onuň şahsy taryhyna degişli bir düşündirişdi; emma Ylhamdaky Ýahýa bilen bolşy ýaly, pygambere ýazmak buýrulanda, oňa “gören zatlaryňy, häzir bar bolan zatlary we mundan soň boljak zatlary” ýazmak buýurylýar. Pygamber häzir bar bolan zatlary ýazga geçirende, şol bir wagtyň özünde boljak zatlary hem ýazga geçirýär.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Adwentizmiň ýolbaşçylygy Ezekieliň ýigrimi bäş adamy bilen şekillendirilýär; olar, şol bir wagtda, Kora, Datan we Abiram bilen bile duran iki ýüz elli adam bilen hem pygamberlik taýdan laýyk gelýär. Şeýle hem, edil şonuň ýaly möhüm bir ýagdaý hökmünde, 1888-nji ýylyň gozgalaňçylary we Minneapolisdäki Baş Konferensiýa gatnaşanlar White uýa tarapyndan Kora, Datan we Abiramyň gozgalaňyny gaýtalaýanlar hökmünde kesgitlenildi. White uýa göni öwredýär: Ylham kitabynyň on sekizinji babyndaky perişde inip, ýer ýüzüni öz şöhraty bilen ýagtylandyranda, soňky ýagyş başlanýar.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Soňky ýagyş Hudaýyň halkynyň üstüne ýagmalydyr. Gudratly bir perişde asmandan inmelidir, we bütin ýer ýüzi onuň şöhraty bilen ýagtyldylmalydyr.” Review and Herald, 21-nji aprel, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

Waýt uýahyýn aýdyňlykda Ylham kitabynyň on sekizinji babyndaky perişdäniň 1888-nji ýyldaky Baş konferensiýada A. T. Jones bilen E. J. Waggoneriň habarlary arkaly inendigini gönüden-göni öwredýär. Ol Konferensiýada bolanda, gozgalaň tarapyndan şeýle bir basylypdy welin, zatlaryny ýygnap, çykyp gitmegi ýüregine düwdi; emma bir perişde oňa galmalydygyny we taryhy ýazga geçirmelidigini aýtdy, çünki bu Koraň gozgalaňynyň gaýtalanmasydy. Eger bu soňky günlerde şaýatlyk bolmak üçin bolmadyk bolsa, onda perişde munuň ýazga geçirilmegini näme üçin isledi? Eger bu soňky günler üçin şaýatlyk bolsa, onda munuň başga näme manysy bolup biler; Laodikeýaly Ýedinji Gün Adventist ybadathanasynyň, Ýekşenbe kanuny krizisi döwründe, aýratyn-da oňa alyp barýan taryhda, Sinedrionyň yzlary bilen ýöräjekdiginden başga?

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Jones bilen Waggoneriň habary “hakykatda iman arkaly aklanma habary”, “Laodikeýa habary”, “Mesihiň dogrulygynyň habary” hem-de “üçünji perişdäniň habary” hökmünde görkezildi. Gozgalaňçylar bu habara garşy durdular we şol bir wagtyň özünde hem Pygamberlik Ruhunyň ýolbaşçylygyny, hem-de ýygnagyň saýlanan habarçylaryny ret etdiler. White uýa şeýle hem, Nýu-Ýork şäheriniň beýik binalary Hudaýyň gudratynyň bir yşaraty bilen ýykylanda, onda Ylham 18:1–3-iň ýerine ýetjekdigini öwredýär. 9/11-den bäri Laodikeýa häsiýetli Ýedinji Gün Adventistler ybadathanasynyň ýolbaşçylygy Koranyň gozgalaňyny, gadymy 25 adamyň gozgalaňyny, 1888-nji ýyldaky ýolbaşçylygyň gozgalaňyny we haça alnyp barylýan döwürde Sinedrionyň gozgalaňyny gaýtalap gelýär. Ol 25 adam galp Lewi ruhanylygyny aňladýan bir nyşandyr.

A Levite was to 25 years old when he began to serve.

Lewi taýpasyndan bolan adam gulluga başlamaga 25 ýaşynda bolmalydy.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Reb Musa şeýle diýip sözledi: Lewilere degişli bolan zat şudur: ýigrimi bäş ýaşyndan ýokary bolanlar ýygnak çadyrynyň hyzmatynda gulluk etmek üçin girsinler; elli ýaşyna ýetenden soň bolsa, şol hyzmatdaky gullugyny goýsunlar we indi gulluk etmesinler. Emma olar ýygnak çadyrynda doganlary bilen bile nöbeti saklamak üçin hyzmat etsinler, ýöne hiç bir gulluk işini ýerine ýetirmesinler. Lewiler barada olaryň wezipesine degişli şeýle et. Sanlar 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Lewi taýpasyndan bolan adam öz gullugyna ýigrimi bäş ýaşynda başlaýar we elli ýaşyna çenli, ýagny ýigrimi bäş ýyl hyzmat edýär. Malakyanyň üçünji babyndaky Ähtiň Ilçisi, 1844-nji ýylyň 22-nji oktýabrynda edişi ýaly, Ýekşenbe güni baradaky kanunyň wagtynda hem Lewilileri saplaýar we arassalaýar.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Ine, Men Öz habarçymy ibererin, ol Meniň öňümde ýoly taýýarlar; we siz gözleýän Reb, ähtiň habarçysy, siz Ondan lezzet alýan, duýdansyz Öz ybadathanasyna geler; ine, Ol geler, diýýär goşunlaryň Rebbi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Emma Onuň gelişi gününe kim çydap biler? Ol peýda bolanda kim dik durup biler? Çünki Ol arassalaýjynyň ody ýalydyr we mata agardyjynyň sabyny ýalydyr. Ol kümşi eredip arassalaýan hökmünde oturar; Lewiniň ogullaryny arassalar, olary altyn we kümüş ýaly saplar, şonda olar Rebbe dogrulyk bilen sadaka hödürlärler. Şonda Ýahudanyň we Iýerusalimiň sadakasy Rebbe gadym günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Malakiýa 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

“25” sany nyşan hökmünde diňe bir wepaly Lewini däl, eýsem galp Lewini hem aňladýar. Şonuň üçin “25” nyşan hökmünde ybadat edýänleriň iki synpynyň aýrylyşygyny kesgitleýär, olar paýhasly we akylsyz gyzlar, goýunlar we geçiler, bugdaý we haşal otlar bolsalar-da. Ýigrimi bäş sany diňe bir Lewiniň nyşany bolman, edil şonuň ýaly möhüm derejede Lewileriň aýrylyşygynyň (arassalanyşygynyň) hem nyşanydyr. Şol aýrylyşyk ýekşenbe kanunynda bolup geçýär, we bu Hudaýyň pygamberlik Sözüniň esasy mowzuklarynyň biridir. Matta kitabynyň ýigrimi bäşinji baby, diňe Matta ýigrimi dördäki Isanyň dünýäniň soňy baradaky pygamberliginiň dowamydygy üçin, bu örän ýerliklidir.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Isa ybadathan çykyp gitdi; şonda şägirtleri ybadathananyň binalaryny Oňa görkezmek üçin Onuň ýanyna geldiler. Isa bolsa olara şeýle diýdi: «Bularyň hemmesini görýärsiňizmi? Size dogrusyny aýdýaryn, bu ýerde biri-biriniň üstünde ýykylman galjak bir daş hem goýulmaz». Matta 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Isa ybadathan çykyp gidende, Ol ol ýere indi hiç haçan dolanmady. Ýigrimi üçünji babyň soňky aýatlarynda Isa Sinedrionyň üstünden höküm çykardy, we şol höküm “sekiz” waý görnüşinde beýan edilýär; şeýlelikde ol gämidäki sekiz jany, sünnetiň sekizinji gününi, direlişiň sekizinji gününi, Ybraýymyň sekiz neslini — 430 ýyl we ondan aňrysyny galp görnüşde gaýtalaýar. “Sekiz” diýen galp san galp Lewi bilen gabat gelýär.

> Verily I say unto you, All these things shall come upon this generation.

> Size dogrusyny aýdýaryn size: Bularyň hemmesi şu nesliň başyna geler.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> Eý, Iýerusalim, Iýerusalim, pygamberleri öldürýän we özüňe iberilenleri daşlap öldürýän! Men näçe gezek seniň çagalaryňy, towugyň öz jüýjelerini ganatlarynyň aşagyna ýygnşy ýaly, bir ýere ýygnamak isledim, emma siz islemediňiz! Ine, öýüňiz size haraba bolup galdyryldy.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Çünki size diýýärin: mundan beýläk, siz: “Rebbiň ady bilen Gelýän mübärekdir” diýýänçäňiz, Meni görmersiňiz. Matta 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Matta kitabynyň ýigrimi ikinji baby zalymlaryň desselere baglanyşynyň bir mysaly bilen jemlenýär we Mesih bilen jedelçi ýahudylaryň arasyndaky iň soňky gatnaşygy bilen tamamlanýar. Soňra, ýigrimi dördünji bapda, Ol ybadathanadan iň soňky gezek çykýar we gadymy Ysraýyl üçin edýän zähmetini bes edýär. Bap başlandygy ýerde tamamlanýar: olaryň öýüniň özlerine boş galdyrylandygy yglan edilýär; Ol ybadathanany ilkinji gezek tämizläninde Ony Öz Atasynyň öýi diýip atlandyran zat, indi bolsa boş ýahudy öýüne öwrülipdi.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

24-nji bapda Isa ybadathana we onuň golaýlap gelýän weýrançylygy baradaky soraglara jogap berer. Bu weýrançylyk hut şol nesilde bolup geçmelidi, ol bolsa ýylançylaryň neslidi. Ol şol ybadathanadan hiç haçan gaýdyp gelmezlik üçin çykyp gitdi; şonuň üçin Onuň öňe süren pygamberlikleri göni manydaky Ysraýyla däl-de, ruhy Ysraýyla degişli bolýar. Mesih gadymy Ysraýyl bilen edişi ýaly, Laodikýa ýagdaýyndaky Ýedinji Gün Adwentist ybadathanasy bolan ybadathanadan çykyp gidende, şol bir wagtda ýüz kyrk dört müňüň adam ybadathanasy ebedilik üçin Ylahy ybadathana bilen birleşdiriler. Isa gadymy Ysraýylyň ybadathanasyndan çykyp gidende, öňki äht halkyny ebedilik üçin talak etdi.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Matta hoş habarynyň on birinji babyndan ýigrimi ikinji babyna çenli bolan bölümi, Gelip çykyş kitabyndaky on birinji babyndan ýigrimi ikinji babyna çenli bolan setiriň omegasydyr. Setir Gelip çykyş 11-de başlananda, şol bir wagtda ol Babeliň hem-de Babeliň ölümiň ähtiniň başlanmagyny alamatlandyrýar; bu äht öz omegalyk ýerine ýetirişine Ylham kitaby 17:11-de ýetýär, we bu aýat on birinji babyndan ýigrimi ikinji babyna çenli bölümleri emele getirýän aýatlaryň takyk ortasydyr. Gelip çykyşdaky, Matta hoş habaryndaky we Ylham kitabyndaky on birinji babyndan ýigrimi ikinji babyna çenli bölümleriň ortasy her birinde baýdagy ýa-da onuň galp baýdagyny aýratyn nygtaýar. Gelip çykyşda bu sünnetdi, Mattada bu Petrus we Mesihiň Öz ýygnagyny onuň üstünde gurjak gaýasydy, Ylham kitabynda bolsa öň bar bolan, häzir hem bar bolan we ýokardan çykarjak galp wagşy haýwandy; ol sekizinjidir, ýediden çykandyr, soňra bolsa aždarha bilen nikalaşandyr.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

On bir we ýigrimi iki, Mesihiň Öz kanunyny ýüreklerimiziň we akyllarymyzyň üstüne ýazmagy bilen görkezilen hut şol meseläni, ýagny Ylahylygyň adamzat bilen birleşmesini aýan edýän nyşanlardyr. 11 we 22, ýüz kyrk dört müňüň ähtiniň nyşanlarydyr. Matta, ýigrimi üçünji bapda galp ruhanylyk sekiz bela aldy; şol bir wagtda hakyky ruhanylyk mesihlenýär. Ruhanylar ýedi günläp mukaddes edildi, sekizinji günde bolsa hyzmat edip başladylar.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Ruhanylaryň sekizinji günde gulluga başlamagyna getirýän ýedi günlük mukaddeslenişiniň Sanlar kitaby 8-nji bap, 1-nji aýat bilen başlanmagy tötänlik däldir, çünki “81” ruhanylaryň nyşanydyr.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Reb Musa şeýle diýdi: «Haruny we onuň ogullaryny, egin-eşikleri, mesh ýagyny, günä gurbanlygy üçin bir ýaş öküzi, iki goçy we petirsiz çörekden bir sebedi al; ähli jemagaty ýygnak çadyrynyň gapysynyň öňüne ýyg». Musa Rebbiň özüne buýruşy ýaly etdi; jemagat ýygnak çadyrynyň gapysynyň öňüne ýygnandy. Musa jemagata şeýle diýdi: «Rebbiň edilmegini buýran zady şudur». …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Ýygnak ýygnanýan çadyryň gapysyndan ýedi gün çykmaň, tä mukaddes edilmegiňiziň günleri dolýança; çünki ol sizi ýedi günläp mukaddes eder. Bu gün edilişi ýaly, Reb siziň üçin kaffara etmek maksady bilen şeýle etmegi buýurdy. Şonuň üçin ölmezligiňiz üçin, ýedi günläp gije-gündiz ýygnak çadyrynyň gapysynda galyp, Rebbiň tabşyrygyny ýerine ýetiriň; çünki maňa şeýle buýruldy. Şeýlelikde Harun we onuň ogullary Musanyň eli bilen Rebbiň buýran zatlarynyň hemmesini ýerine ýetirdiler. Sekizinji gün Musa Haruny, onuň ogullaryny we Ysraýylyň ýaşulularyny çagyrdy. Ol Haruna şeýle diýdi: “Özüňe günä üçin gurbanlyk hökmünde ýaş göle, ýakma gurbanlygy üçin bolsa kemçiliksiz bir goç al-da, olary Rebbiň huzurynda hödürle. …” Musa şeýle diýdi: “Rebbiň etmegiňizi buýran zady şu; şonda Rebbiň şöhraty size görüner. …” Harun elini halka tarap galdyryp, olary alkyşlady; soň günä gurbanlygyny, ýakma gurbanlygyny we parahatlyk gurbanlyklaryny hödürläp bolup, aşak düşdi. Soňra Musa bilen Harun ýygnak çadyryna girdiler, soň çykyp halky alkyşladylar; we Rebbiň şöhraty bütin halka göründi. Rebbiň huzuryndan ot çykyp, gurbanlyk sypasynyň üstündäki ýakma gurbanlygyny we ýagly bölekleri ýuwutdy. Bütin halk muny görende, şatlykdan gygyryşdylar-da, ýüzleri bilen ýere ýykyldylar. Lewiler 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Ýigrimi üçünji bap, hakyky Lewililer möhürlenýän wagtda ýüze çykarylýan galp Lewilileri kesgitleýär. Matta kitabynyň ýigrimi ikinji baby hiç bir adamyň Isadan indi hiç hili sorag soramandygy bilen tamamlanýar; ondan soň ýigrimi üçünji bapda Ol sekiz betbagtçylygy öňe sürýär, şeýlelik bilen Sanhedriniň synag möhletiniň ýapylandygyny we şondan soň ýerine ýetiriji höküm işiniň başlanmalydygyny görkezýär. Ýigrimi dördünji bapda Ol ybadathanany Ýewreýleriň öýi hökmünde kesgitleýär. Baplaryň yzygiderliligini görmek möhümdir.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Mattanyň on birinji bapdan ýigrimi ikinji baba çenli bölümleri, Hudaýyň saýlanan halk bilen baglaşan ähtiniň çäginde ýüz kyrk dört müňüň möhürlenmeginiň tamamlanmagyny görkezýär. Palmniniň alfa bolan on birinji bapdaky nyşanlylygy we Onuň omega bolan ýigrimi ikinji bapdaky nyşanlylygy şol baplaryň içindäki wakaya goşant edýär.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Ýigrimi üçünji bap — “ýigrimi üç” sany bilen aňladylşy ýaly, Hudaýylygyň ynsanlyk bilen birleşdirilmegi bolan ýaraşdyryşdyr. Emma bu bap, haşal otlaryň, galp ruhanylygyň, galp Lewileriň ýerine ýetiriji höküminden söz açýar. Her bir ruhany Lewi taýpasyndandy, emma her bir Lewi ruhany däldi. Lewiniň nesilleriniň içinden diňe Harunyň gan nesli ruhanylyga laýyk hasaplanýardy. Mukaddes Kitap Lewileriň ýigrimi bäş ýaşynda gulluga başlajakdyklaryny görkezýär, emma Kohatyň ogullary otuz ýaşynda gulluk ederdi.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Reb Musa we Haruna ýüzlenip şeýle diýdi: «Lewi ogullarynyň arasyndan Kohat ogullaryny olaryň uruglary boýunça, ata-babalarynyň öýleri boýunça sana; otuz ýaşdan başlap elli ýaşa çenli bolanlaryň hemmesini, ýygnak çadyrynda hyzmat işini ýerine ýetirmek üçin goşuna girýänleriň hemmesini sana». Sanlar 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

“30” sany, Lawiniň ogly bolan Kohatyň ganyndan bolan ruhanylary aňladýar; Kohatyň ogly bolsa Amramdy, ol hem Harunyň atasydy. Lawi “Hudaýa birikdirilen ýa-da goşulan” diýmegi aňladýar. Kohat “Onuň huzurynyň daşynda ýygnalan” diýmegi aňladýar. Amram “beýgeldilen halk” diýmegi aňladýar, Harun bolsa “nury göteriji ýa-da beýgeldilen araçy” diýmegi aňladýar. Bularyň hemmesi bilelikde Gyzyl deňizden Sinaýa çenli bolan bir hereketi yzarlap görkezýärler; şeýlelik bilen, olar Mesih Öz galan halkyny Öz mukaddes ýerine ýygnamak üçin ikinji gezek elini uzadanda, Hudaý bilen ýüz kyrk dört müňüň arasyndaky ähti tipologiýa taýdan aňladýarlar; şol ýüz kyrk dört müň bolsa, Mesih soňra olary Öz asmany Baş Ruhanysy bilen nurlandyrylyşy ýaly, Şadragy, Meşagy we Abednegony nurlandyrşy dek, ylahy ybadathana bilen birleşýän ynsan ybadathanasydyr; şol ýerde bolsa olary ýokary göterýär we beýgeldýär.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

“30” sany ruhanylar üçin taýýarlyk döwrüni aňladýar; Lewileriň ýaşy hökmünde 25 bolsa, her bir ruhanynyň Lewi bolup, emma her bir Lewiniň ruhany bolmandygy üçin, setir üstüne setir, 30-a degişli edilmelidir. Otuz sany ahyrzaman wagtynda, 1989-njy ýylda başlanan taýýarlyk döwrüni aňladýar we ol Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynda tamamlanýar. Lewileriň nyşany hökmünde ýigrimi bäş sany, şol bir wagtda iki synpyň arasyndaky bölünişigiň hem nyşanydyr we ruhanylar bilen baglanyşykda ol bir aýrylaşdyrmagy görkezýär. Ýigrimi bäş ýekşenbe kanunynda Lewiler bilen galp Lewileriň arasyndaky aýrylyşygy belleýär, hakyky ruhanylar we hakyky Lewiler babatynda bolsa ol hem bir tapawut döredýär, emma bu galp Lewilerdäki ýaly otrisatel bir aýrylyşyk däldir.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Kohat Lewileriň üç esasy şahalarynyň biridi (Gerşon we Merari bilen birlikde). Ruhanylar nesli hut Kohatyň neslinden bolan Harun arkaly dowam etdi. Harun Lewiniň dördünji nesil neberesidir, we ruhanylyk artykmaçlygy Kohatlylar şahasyndaky diňe onuň erkek nesillerine çäklendirilipdi. Kohatlylar tutuşlygyna (Kohatyň ähli nesilleri) iň mukaddes zatlary götermek hormatyna eýediler, emma diňe Harunyň nesli gurbanlyk sypasynyň ýanynda we mukaddes ýerde ruhanylyk hyzmatlaryny hakykatdanam ýerine ýetirip bilýärdi. Harun Ýoeliň “garry adamlary” ýa-da Ezekieliň sekizinji babyndaky güne tagzym edýän “gadymy adamlar” bilen şol bir dördünji nesli aňladýar.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Ruhanylar üçin 24 gezekli nobatçylyk toparlarynyň (bölümleriniň) ulgamy (we şoňa meňzeş goldaw hyzmatlarynda, mysal üçin sazandalar we derwezeçiler ýaly ruhany däl lewiler üçin hem) Patyşa Dawut tarapyndan döredildi. Dawut Harunyň nesillerini nobat bilen hyzmat etmek üçin 24 topara (bölüme) böldi (1 Chronicles 24:1–19). Dawut, ruhanylar Zadokyň (Eleazaryň urugyndan) we Ahimelegiň (Itamaryň urugyndan) kömegi bilen, olary 24 topara böldi (Eleazaryň has uly maşgalasyndan 16, Itamaryňkydan 8). Hyzmat etmegiň tertibini kesgitlemek üçin bije atyldy.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Her topar ýylda iki gezek, bir hepde möhlet bilen (Şenbeden Şenbä çenli) gulluk edýärdi; mundan başga-da uly baýramçylyklar wagtynda (Pesah, Pentekost, Çadyrlar baýramy) ähli toparlar bilelikde gulluk edýärdi. Dawut hem edil şonuň ýaly, ruhany bolmadyk Lewileri saz, derwezebanlyk we beýleki hyzmatlar üçin 24 topara bölüp gurady (1 Chronicles 23–26). Bu ulgam Süleýman döwründe durmuşa geçirildi (2 Chronicles 8:14) we Ikinji Ybadathana döwrüniň dowamynda dowam etdi. Çokundyryjy Ýahýanyň kakasy Zekerýa Abýanyň toparyndady — Luke 1:5; 1 Chronicles 24:10. Ruhanylaryň 24 toparynyň tertibi bije arkaly saýlanyp bellenýärdi, we Zekerýa Abýanyň toparyndady; ol ýigrimi dört toparyň içinden “sekizinji” topary aňladýardy. “Zekerýa” diýen atyň manysy “Hudaý ýatlaýar,” onuň kakasynyň ady bolan “Abýa” bolsa “Hudaý meniň Atamdyr” diýmegi aňladýar.

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Asmandaky Ata Mesihiň ýoluny taýýarlajak bir habary galdyrjakdygy baradaky Öz wadasyny ýatlapdy. Emma Zakarýa hem ýekşenbe kanunyna laýyk gelýär, çünki hut şol ýerde Şenbe — adamlaryň hemişe ýatlamaly bolan güni — ahyrky synaga öwrülýär. Zakarýa Abyýanyň nobatyndan bolan, ýagny “sekizinji” nobatdan bir ruhanyny aňladýar. Zakarýa perişdäniň habaryna ynanmaýar we ogly Ýahýanyň dogluşyna çenli dilsiz edilýär. Ýahýa doglanda Zakarýa Ýahýanyň ady baradaky maslahatlaşyga goşulýar, şondan soň bolsa gürläp başlaýar. Ahyrzamanyň pygamberlikli sözleýşi, Birleşen Ştatlar aždaha ýaly gepleýän wagtydyr.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Sekizinji günde olar çagany sünnete getirdiler; oňa atasynyň ady boýunça Zekerýa diýip at dakjak boldular. Emma onuň ejesi jogap berip: «Ýok, onuň ady Ýahýa bolar» diýdi. Olar oňa: «Seniň garyndaşlaryň arasynda beýle atly hiç kim ýok» diýdiler. Soňra onuň atasyna yşarat edip, çaganyň adynyň nähili goýulmagyny isleýändigini soradylar. Ol ýazuw tagtasyny sorap alyp, şeýle ýazdy: «Onuň ady Ýahýa». Şeýlelikde, olaryň hemmesi haýran galdy. Şol bada onuň agzy açyldy, dili çözülip, gepledi we Hudaýy wasp etdi. Luka 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Çümdüriji Ýahýa öz atasynyňky ýaly Abiýanyň sekizinji nobatyndandyr. Ýahýanyň sünnet edilen wagtynda, sekizinji günde onuň ady üýtgedilýär. Çümdüriji Ýahýa Hudaý bilen äht gatnaşygynda bolan, ruhany bolan, dördünji nesle degişli bolan, adyny üýtgedýän (Laodikiden Filadelfiýa çenli), Birleşen Ştatlar aagdarha ýaly gepleýän mahaly olary ähtiň alamaty bilen möhürleýän adamlary aňladýar.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Biz Hudaýyň ybadathanasydyrys. Ybadathanä ýüzlenýän pygamberlik setirleri erkeklere we aýallara şahsy adamlar hökmünde-de, şeýle hem jemagatlaýyn ýüzlenýär, çünki Hudaýyň ýygnagy hem bir ybadathanadyr. Elbetde, gökdäki ybadathana hem bardyr, Rebbiň ybadathanasyny gurýan bolsa Mesihdir. Ybadathananyň binýadyny goýýan-da, onuň depesine täç daşy oturdýan-da Şoldur. “25” sanynyň nyşan bolmagy babatda, 25 Malakiýanyň üçünji babynda galp Lewilerden arassalanyp (aýrylyp) goýlan Lewileri aňladýar, we şol bir parçanyň özünde olar saplanylýar hem. Ezekiýeliň 40-dan 48-e çenli baplarynda nyşanly bir ybadathana örän jikme-jik beýan edilýär. Durmuş suwy şol ybadathanadan çykyp, ýer ýüzüni doldurýar.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Öz hyzmatkärleriniň üsti bilen Öz adynyň şöhratlanylmagy üçin, Hudaýyň amala aşyrmagy maksat edinýän işi ajaýypdyr. Hudaý Ýusuby Müsür halky üçin ýaşaýyş çeşmesine öwürdi. Ýusubyň üsti bilen şol tutuş halkyň ýaşaýşy saklanyp galdy. Daniýeliň üsti bilen bolsa Hudaý Wawilondaky ähli dana adamlaryň janyny halas etdi. Bu halas edişler hem sapak beriji nyşanlar boldy; olar Ýusubyň we Daniýeliň sežde eden Hudaýy bilen baglanyşyk arkaly özlerine hödürlenen ruhy bereketleri halka aýdyň görkezdi. Şeýle hem şu gün Öz halkynyň üsti bilen Hudaý dünýä bereket getirmegi isleýär. Ýüreginde Mesih ýaşaýan her bir işgär, Onuň söýgüsini dünýä görkezjek her kim, adamzadyň bereketi üçin Hudaý bilen bile işleşýän işgördür. Ol Halasgärden beýlekilere bermek üçin merhemet kabul edişi ýaly, onuň tutuş barlygyndan ruhy ýaşaýşyň joşgunly akymy akyp çykýar. Mesih adam maşgalasynda günäniň açan ýaralaryny bejermek üçin Beýik Tebip hökmünde geldi; Onuň Ruhy bolsa, Öz hyzmatkärleriniň üsti bilen işläp, günäden keselleşen, ejir çekýän adamlara beden we jan üçin täsirli bolan kuwwatly şypa beriji güýji ýetirýär. Mukaddes Ýazgy şeýle diýýär: ‘Şol gün Dawudyň öýi we Iýerusalimiň ýaşaýjylary üçin günä we haramlykdan arassalanmak boýunça açyk bir çeşme bolar.’ Zekerýa 13:1. Bu çeşmäniň suwlarynda hem bedeniň, hem-de ruhuň ejizliklerini bejerjek dermanlyk häsiýetler bardyr.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Şu çeşmeden Ezekieliň görnüşinde görülen gudratly derýa akyp çykýar. ‘Bu suwlar gündogar ýurda tarap çykyp, çölüň içine inýärler we deňze guýýarlar; deňze ýetirilende, şol suwlar sagaldylar. Şeýle bolar welin, derýalaryň barýan her ýerine, gymyldýan hem-de ýaşaýan her bir jandar ýaşar…. Derýanyň kenarynda, onuň bu tarapynda-da, o tarapynda-da iýmit üçin her hili agaç öser; olaryň ýapragy solmaz, miwesi tükenmez; olar aýlaryna görä täze miwe bererler, çünki olaryň suwlary mukaddes ýerden çykýar; olaryň miwesi iýmit üçin, ýapragy bolsa şypa üçin bolar.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Hezekieliň ybadathanasy iň ýokary derejedäki pygamberlik nyşanlamasydyr, we Ylham kitabynyň on birinji babynda Ýuhanna ybadathanany ölçemäge, emma howlyny goýup geçmäge buýruldy. Biz şol zady hut Hezekieliň ybadathanasynda edendigimizde, ybadathana ölçegleriniň içinde iň göze ilýän iki sany sanynyň ruhanylygy aňladýandygyny görýäris. 50 tirsek iň göze ilýän sandyr, we ol her bir derweze toplumynyň umumy uzynlygy hökmünde 11 gezek gaýtalanýar (Hezekiel 40:15, 21, 25, 29, 33, 36 we ş.m.). 50 şeýle hem käbir diwarlaryň we otaglaryň uzynlyklary üçin ulanylýar (42:7–8). Ol daşky bosagadan içki bosaga çenli derwezäniň doly geçelgesini kesgitleýär.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

25 tirsek açyk-aýdyň ikinji iň göze ilýän ölçegdir. Ol derweze toplumlarynyň ini we giňligi hökmünde 10 gezek gaýtalanýar (Ýezekil 40:13, 21, 25, 29, 30, 33, 36). 50 bilen 25 bilelikde alnanda, alty esasy derweze üçin yzygiderli 50-ä 25 gönüburçly nusgalary emele getirýär. Bu 50-ä 25 jübütligi içki böleklere alyp barýan derwezeleriň binagärlik beýanynda agdyklyk edýär. Ybadathana binasynyň özünde beýle derejede yzygiderli gaýtalanýan başga hiç bir jübüt ýokdur.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Lewiler 25 ýaşynda işjeň gulluga girýärdiler (Sanlar 8:24: “ýigrimi bäş ýaşdan ýokary bolanlar gulluk işinde hyzmat etmäge gelsinler”). Olar 50 ýaşa çenli hyzmat edýärdiler (Sanlar 4:3, 39, 43; 8:25: “elli ýaşa çenli”). Şeýlelikde, bu takyk 25 ýyllyk işjeň gulluk möhletini berýär (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Şeýlelikde, Lewi hyzmatynyň 25 ýyllyk aralygy, ybadathana derweze-gapylarnda we gurluşynda agdyklyk edýän 25 × 50 tirsek ölçeglerinde göni şöhlelenýär — hut Lewilileriň hyzmat eden ýerinde. Hezekieliň ybadathanasynyň, ýagny ýeňiji ýygnagyň we ýüz kyrk dört müňüň ybadathanasynyň esasy ölçegleri, olaryň hyzmat etmelidikleri şol ybadathananyň öz içine binagärlik taýdan ýerleşdirilendir; HUDAÝyň halkynyň hyzmat etmelidigi hut şol ybadathana içine kyrk alty hromosomanyň ýerleşdirilişi ÝALY. Palmoni Öz goluny aýratyn adam ybadathanasynyň hem-de Öz gelni bolmaly jemleýin beden ybadathanasynyň üstünde goýandyr.

We will continue these lines in the next article.

Biz bu setirleri indiki makalada dowam etdireris.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Jogapkär wezipelerde duranlar dünýäniň öz-özüni keýp-sapa bilen üpjün edýän, ysyrgamaçyl, isripli ýörelgelerine ýüz öwürmeli däldirler; çünki olaryň beýle etmäge ýagdaýy ýokdur; ýagdaýlary bolan hem bolsa, Mesihsöýer ýörelgeler muňa ýol bermezdi. Köpugurly taglymat berilmelidir. ‘Ol bilimi kime öwrender? Taglymata kime düşündirer? Süýtden kesilenlere, ene göwsünden aýrylanlara. Çünki görkezme üstüne görkezme, görkezme üstüne görkezme; setir üstüne setir, setir üstüne setir; azajyk bu ýerde, azajyk-da ol ýerde bolmalydyr.’ Şeýlelik bilen, Rebbiň sözi sabyr bilen çagalaryň öňüne getirilmelidir we Hudaýyň sözüne ynanýan ene-atalar tarapyndan olaryň öňünde hemişe saklanmalydyr. ‘Çünki Ol bu halka peltek dodaklar we başga dil bilen sözlär. Olara diýdi: Ynha, ýadawlara dynç berip boljak dynç şu; ynha, serginlik şu; emma olar diňlemek islemediler. Şonuň üçin Rebbiň sözi olar üçin görkezme üstüne görkezme, görkezme üstüne görkezme; setir üstüne setir, setir üstüne setir; azajyk bu ýerde, azajyk-da ol ýerde boldy; şeýlelikde olar gidip, yza ýykylyp, döwlüp, duzaga düşüp, tutulyp alnarlar.’ Näme üçin?—çünki olar özlerine gelen Rebbiň sözüne gulak asmadylar.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Bu, öwredilmedik, emma öz paýhasyny eziz tutan we öz pikirlerine görä hereket etmegi saýlan adamlary aňladýar. Reb bulary synagdan geçirýär, olar ýa Onuň geňeşine eýerip öz orunlaryny tutmaly, ýa-da boýun gaçyryp öz pikirlerine görä etmeli; şonda Reb olary gutulgysyz netijäniň ygtyýaryna goýar. Biziň ähli ýollarymyzda, Hudaýa edýän ähli gullugymyzda, Ol bize şeýle diýýär: ‘Ýüregiňi Maňa ber.’ Hudaýyň isleýäni tabyn, öwrenmäge taýýar ruhdur. Doganyň kämilligini berýän zat, onuň söýgüli, tabyn ýürekden çykýandygy hakykatydyr.

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Hudaý Öz halkyndan käbir zatlary talap edýär; eger olar: Men bu işi etmek üçin ýüregimi bermen diýseler, Reb olary asmandan gelýän paýhas bolmazdan, özleriniň akylly hasap edýän hökümine görä dowam etmäge goýberýär, [Işaýa 28:13]-däki şu Mukaddes Ýazgy ýerine ýetýänçä. Siz: Men Rebbiň ýolbaşçylygyna diňe öz hökümim bilen sazlaşýan belli bir çäge çenli eýererin, soň bolsa öz pikirlerimden pugta ýapyşyp, Rebbiň meňzeşligine görä şekillendirilmegi ret ederinem diýmeli dälsiňiz. Şeýle sorag berilsin: Bu Rebbiň islegimi? diýlip, Bu ———- pikiri ýa-da hökümimi? diýlip däl.” Testimonies to Ministers, 419.

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