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

Ýoel Kitaby we Laodikýadaky Ýedinji Gün Adwentist Ybadathanasy - Ýigrimi Altynjy San

Number Twenty-Six

Ýigrimi altynjy san

Author

Jeff Pippenger

Published

January 12, 2026

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The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Ýoýeliň dört nesli Hudaýyň üzümçiliginiň 1863-nji ýyldan başlap Ýekşenbe kanunyna çenli barha ilerleýän weýrançylygyny aňladýar. Dört sany hem Mesihiň häsiýetiniň dört aýratynlygyny alamatlandyrýar. Mukaddes ybadathanadaky keruplaryň dört ýüz keşbi bardyr, we şol keşpler gadymy Ysraýylyň mukaddes ybadathananyň daşynda goş ýazyp ýerleşişiniň dört bölege bölünişi bilen laýyk gelýär. Şeýle hem olar dört Hoş Habary aňladýarlar.

> As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

> Olaryň ýüzleriniň meňzeşligi barada aýdylanda bolsa, olaryň dördüsiniň hem adam ýüzi bardy, sag tarapda arslanyň ýüzi bardy; olaryň dördüsiniň hem çep tarapda öküziň ýüzi bardy; olaryň dördüsiniň hem bürgüdiň ýüzi bardy. Ezekiel 1:10.

> And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

> Birinji haýwan arslana meňzeýärdi, ikinji haýwan gölä meňzeýärdi, üçünji haýwanyň ýüzi adam ýüzi ýalydy, dördünji haýwan bolsa uçýan bürgüde meňzeýärdi. Ylham 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Mukaddes Kitap (Sayılar 2), 12 kabileyi (çadır-mabetiň töwereginde derrew ýerleşen Lewi neslini hasaba almazdan) üç taýpadan ybarat dört düşelgä bölünip, mukaddes mekanyň daşynda dört esasy ugur boýunça ýerleşdirilen, her biri-de bir baýdak, ýagny tug ýa-da nyşan astynda tertiplendirilen ýagdaýda beýan edýär. Bu tertip, ýer ýüzündäki düşelgäniň keruplar tarapyndan goralan asman tagtyny şöhlelendirýän simwoliki meňzeşligi emele getirdi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Ýahuda gündogarda, mukaddes ýeriniň girelgesinde dogýan güne tarap ýerleşýärdi. Ýahudanyň baýdagy arslan bolup, bu Ýahuda taýpasynyň Arslanyny alamatlandyrýar. Ýahuda bilen bile bolan iki taýpa Ýissakar we Zebulun idi. Ýuhannanyň görnüşinde birinji haýwan arslan ýalydy, edil Ýezekiliň keruplarynyň arslan ýüzi bolşy ýaly. Günortada, adam nyşany bolan Ruben, Şimgon we Gad bilen bile durýardy. Günbatarda, öküz bilen alamatlandyrylan Efraýym, Benýamin we Manaşi bardy. Demirgazykda bolsa bürgüt bilen alamatlandyrylan Dan, Aşer we Naftali bardy. Taýpalaryň asman mukaddes ýeriniň dört ýüzi bilen baglanyşygy dört Hoş Habarda beýan edilýär.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matta Ýahuda taýpasynyň Arslanydyr, Mark gurbanlyk öküzidir, Luka adamdyr, Ýahýa bolsa belentlikde uçýan bürgütdir. Mesih, Ýahuda taýpasynyň Arslany hökmünde, Özüni pygamberlik Sözüni möhürleýän we möhürini açýan zat diýip kesgitleýär. Matta kitabynda mesihilik pygamberlikleriniň berjaý bolşuna degişli göni salgylanmalar beýleki üç Hoş Habaryň jeminden hem has köpdür (12). Munuň bilen deňeşdirip bolmaz.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Matta ýazgysy Hudaýyň pygamberlik Sözüni görkezýär. Lukman bolan Luka öz Hoş Habaryny Mesihi Ynsan Ogly hökmünde görkezýän nukdaýnazardan beýan edýär, çünki Luka ynsan ýüzüdir. Markos öz Hoş Habaryny Mesihiň aňladan gurbanlyk hödürlemesi nukdaýnazaryndan beýan edýär, çünki Markos öküzdir. Ýokanna bolsa belentlerde uçýan bürgütdir; ol Mesihiň Hoş Habaryny beýan edişinde Hudaýyň çuň zatlaryny görkezdi.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Matta kitabynyň pygamberlik Sözüniň içinde nähili görkezilýändigine düşünmek möhümdir. Matta kitaby Ýahuda taýpasynyň Arslanydyr, Öz pygamberlik Sözüniň Hökümdarydyr, syrlaryň Gudratly Sanagçysydyr, Gudratly Dilçisidir, Öz Sözüni möhürleýän we möhürini açýandyr. Isa Alfa we Omegedir, hem-de Ol Sözdür. Täze Ähdiň birinji kitaby bilen Täze Ähdiň soňky kitaby pygamberlik kitaplarydyr. Köp adamlar Ylham kitabyna degişli bu hakykaty bilýärler, emma olar Matta kitabynyň Täze Ähdiň alfasyndygyny tanamadyk bolmagy mümkin; şonuň üçin ol Täze Ähdiň omegasyna laýyk gelmelidir. Ol ahyry, ýagny Ylham kitabyny, aňlatmalydyr.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Şonuň üçin, Matta Kitabynda Gelip çykyş kitabynyň äht taryhynyň on birinji bapdan ýigrimi ikinji baba çenli beýan edilen ugruna gabat gelýän paralel ugry tapanymyzda, bu Matta taýpasynyň Arslanynyň açyp görkezýän hakykatyndan başga zat däldir. Gelip çykyş, Matta we Ylham kitaplarynda şekillendirilen äht taryhynyň on iki baby indi açylyp görkezilýär, we biziň anyklaýan zadymyz şudur: Matta kitabynyň ýigrimi üçünji baby üzümçilik baradaky tymsalda paýhaslylar bilen akmaklaryň aýrylyşygyny aňladýar. Öňki äht halkynyň üstüne aýdylan sekiz hasrat, howpsuzlyk gämisine münýän ýüz kyrk dört müňi aňladýan sekiz janyň üsti bilen öz pygamberlik gabatdaşlygyny tapýar. 23 sanly bap 2300 günüň 1844-nji ýylyň 22-nji oktýabrynda öz tamamyna ýeten wagty Gök Mukaddeshanasynda başlanan işiň beýanydyr we bu ýakynda geljek ýekşenbe kanuny wagtynda ýene şeýle bolar. 23-nji bap bu hakykaty belleýär.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Ýigrimi dördünji bap, Mesih dönük Ysraýyl bilen bolan söhbetini ýaňy tamamlap, Ýehudynyň ybadathanasyny iň soňky gezek terk eden pursatynda bolup geçýär. 24 sany, gadymy Ysraýyldan häzirki zaman Ysraýylyna geçişiň nyşanydyr; hut pygamberlik taryhynda Mesihiň durup, Öz habaryny Matta ýigrimi dördünji bapda hödürlän nokadydyr. Matta 24-üň pygamberlik habary, esasan hem Milleritleriň taryhyna, şonuň üçin hem ýüz kyrk dört müňüň taryhyna ýüzlenýän, “setir üstüne setir” usulyýetiniň Ylahy bir beýanydyr. 24, Aýyň üstünde duran Ylham on ikinji bapdaky ybadathana arkaly görkezilýär; ol Aý dogrulyk Gününiň nuruny şöhlelendirýär. Onuň başynda 24-ni aňladýan on iki ýyldyz bardyr, çünki ol gadymy Ysraýylyň on iki taýpasynyň häzirki zaman Ysraýylyň on iki şägirdine öwrüljek bolan döwründe, Mesihiň dogluşyna çenli gelip ýetýän taryhy aňladýar. Ýigrimi dördünji bapda 1798 ýyldan beýik lapykeçlige çenli bolan Millerit taryhy görkezilýär. Soňra bolsa Matta 25 gelýär.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

25 sany Lewileriň nyşanydyr — olar ýagşy bolsun ýa-da erbet —, ýöne munuň bilen deň derejede ol paýhasly we pis Lewileriň aýrylyşygyny hem aňladýar. Matta 25, ýigrimi bäş sany bilen beýan edilýän aýrylyşma işini üç şaýat, ýa-da üç tymsal esasynda kesgitleýär. Elbetde, on gyzyň tymsaly Milleritleriň taryhyny, şeýle hem ýüz kyrk dört müňüň taryhyny aňladýar. Şol taryh birinji perişdäniň taryhydyr; talantlar baradaky tymsal ikinji perişdedir, goýunlar bilen geçileriň tymsaly bolsa üçünji perişdäniň hökümidir.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Ýigrimi altynjy bapdan ýigrimi sekizinji bapa çenli baplar Pasha baýramynyň taryhyny haçda gurban edilenden soňky Hoş Habaryň tabşyrygyna çenli beýan edýär.

> And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

> Isa ähli bu sözleri tamamlandan soň, Öz şägirtlerine şeýle diýdi: «Siz bilýärsiňiz, iki günden soň Pasha baýramy bolar, ynsan Ogluny bolsa haça çüýlemek üçin satyp bererler». Matta 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

26-njy bapdaky dürli menzilleriň gysgaça beýany şudur: üçünji aýatdan bäşinji aýada çenli Isany öldürmek baradaky dildüwşük beýan edilýär. Soňra altynjy aýatdan on üçünji aýada çenli Isa Betaniýada ýag bilen mesh edilýär. On dördünji aýatdan on altynjy aýada çenli Ýahuda Mesihi otuz kümüş teňňe üçin satýar. Mundan soň on ýedinji aýatdan ýigrimi bäşinji aýada çenli Onuň şägirtleri bilen bile Pesah baýramy gelýär. Ýigrimi altynjy aýatdan ýigrimi dokuzynjy aýada çenli Isa Rebbiň Agşamlygyny belleýär, otuzynjy aýatda bolsa Isa Petrusyň inkär etjekdigini öňünden aýdýar. Otuz altynjy aýatdan kyrk altynjy aýada çenli Isa Getsemani bagyndadyr. Kyrk ýedinji aýatdan elli altynjy aýada çenli Isa tutulýar, soň elli ýedinji aýatdan altmyş sekizinji aýada çenli Isa Kaýafanyň we Sinedrionyň öňündedir. Altmyş dokuzynjy aýatdan başlap, Petrusyň Mesihi inkär etmegi beýan edilýär. Bu bap soňky günlerde gaýtalanmaly on sany anyk menzili öz içine alýar.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Ýigrimi ýedinji bapda hem on aýratyn ýol belgisi bar. Isa Pilatusyň eline tabşyrylýar, soňra Ýahuda özüni asýar, soňra Isa Pilatusyň öňüne alnyp barylýar, soňra Barabba saýlanýar, Pilatus Isany haça çüýlenmek üçin tabşyrýar, soňra Isa masgaralanýar, soňra haça çüýlenme bolýar, soňra Isanyň ölümi, soňra Isa jaýlanýar we soňra mazaryň başyndaky garawul şaýatlyk edýär.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Ýigrimi sekizinji bapda bary-ýogy üç sany ýolgörkeziji nokat bardyr: olaryň ilkinjisi direlişdir; ondan soň Sinedrionyň ýalan sözi gelýär, soňra bolsa beýik tabşyryk. Üç bapda haça degişli ýigrimi üç aýry-aýry ýolgörkeziji nokat bar, olar ýüz kyrk dört müňüň taryhynda gaýtalanylar.

## Matthew 26 – Ten Waymarks

Matta 26 – On menzil

- Plot by chief priests and elders to kill Jesus (vv. 3–5)

  Baş ruhanylar bilen ýaşulularyň Isany öldürmek baradaky dildüwşügi (3–5-nji aýatlar)

- Anointing at Bethany by the woman with alabaster box (vv. 6–13)

  Alabastr gaply zenan tarapyndan Betaniýada ýag çalynmagy (6–13-nji aýatlar)

- Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

  Ýahuda Isany otuz kümüş teňňä satyn bermäge razy bolýar (14–16-njy aýatlar)

- Preparation and eating of the Passover with the disciples (vv. 17–25)

  Pasha baýramynyň taýýarlanylyşy we onuň şägirtler bilen bilelikde iýilişi (17–25-nji aýatlar)

- Institution of the Lord’s Supper (vv. 26–29)

  Rebbiň Agşamlyk Naharynyň Binýadynyň Goýulmagy (26–29-njy aýatlar)

- Prediction of Peter’s denial (vv. 30–35)

  Petrusyň inkär etjeginiň öňünden aýdylmagy (30–35-nji aýatlar)

- Agony in Gethsemane (vv. 36–46)

  Getsemanede Ejir Çekiş (36–46-njy aýatlar)

- Betrayal and arrest of Jesus (vv. 47–56)

  Isanyň dönüklik edilmegi we tussag edilmegi (47–56-njy aýatlar)

- Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

  Isa Kaýafanyň we Sinedrionyň öňünde sorag edildi (57–68-nji aýatlar)

- Peter’s threefold denial (vv. 69–75)

  Petrusyň üç gezek inkär etmegi (69–75-nji aýatlar)

## Matthew 27 – Ten Waymarks

Matta 27 – On ýol bellikleri

- Jesus delivered to Pilate (vv. 1–2)

  Isa Mesih Pilata tabşyryldy (1–2-nji aýatlar)

- Judas’s remorse and suicide (vv. 3–10)

  Ýahudanyň puşmanlygy we öz janyna kast etmegi (3–10-njy aýatlar)

- Jesus before Pilate – the formal Roman trial (vv. 11–14)

  Isanyň Pilatyň öňündäki işi – resmi rim kazyýet seljermesi (11–14-nji aýatlar)

- Choice of Barabbas over Jesus (vv. 15–26)

  Isanyň ýerine Barabbasy saýlamak (15–26-njy aýatlar)

- Pilate delivers Jesus to be crucified (included in the release of Barabbas)

  Pilatus Isany haça çüýlenmek üçin tabşyrýar (Barabbanyň boşadylmagyny öz içine alýar)

- Mocking and scourging by the soldiers (vv. 27–31)

  Esgerler tarapyndan masgaralanmak we gamçylanmak (27–31-nji aýatlar)

- The crucifixion (vv. 32–44)

  Çarmyha çekilme (32–44-nji aýatlar)

- The death of Jesus (vv. 45–50)

  Isanyň ölümi (45–50-nji aýatlar)

- Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

  Gudrata eýe alamatlar we Arimateýaly Ýusup tarapyndan jaýlanyş (51–61-nji aýatlar)

- Posting of the guard at the tomb (vv. 62–66)

  Mazaryň başynda garawul goýulmagy (62–66-njy aýatlar)

## Matthew 28 – Three Waymarks

Matta 28 – Üç ýol belgisi

- The resurrection and empty tomb (vv. 1–10)

  Direliş we boş gubur (aýatlar 1–10)

- The lie of the chief priests and elders to the soldiers (vv. 11–15)

  Baş ruhanylaryň we ýaşulularyň esgerlere aýdan ýalany (11–15-nji aýatlar)

- The Great Commission (vv. 16–20)

  Beýik Buýruk (16–20-nji aýatlar)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Mesihiň Betaniýadaky meshedilişinden beýik tabşyryga çenli bolan tejribesi, Onuň ýer ýüzündäki gullugynyň tamamlanandygyny we ähli milletlere Hoş Habaryň başlanandygyny alamatlandyryşy ýaly, hut şol bir ýol belgileri hem Hudaýyň galyndy halkynyň synag möhletiniň tamamlanmagyna we olaryň ahyrky ýeňşine golaýlaşýan tejribesinde gaýtalanýar.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Ýigrimi altynjy bapdan ýigrimi sekizinji baba çenli baplar, Ýekşenbe kanunynyň öňüsyrasyndaky we ondan soňky taryhda gaýtalanýan 23 aýratyn ýolgörkezijiniň esasynda gurluşly beýan edilen Pasha taryhyny aňladýar.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

> Mesihiň mukaddes ýeri arassalamak üçin, biziň Baş Ruhanymyz hökmünde iň Mukaddes ýere gelşi — Daniýel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günlere gelşi — Daniýel 7:13-de beýan edilişi ýaly; hem-de Rebbe öz ybadathanasyna gelşi — Malaki tarapyndan öňünden aýdylyşy ýaly — şol bir wakanyň beýanlarydyr; munuň özi hem Mesihiň Matta 25-däki on gyz baradaky tymsalynda beýan edişi ýaly, ýigidiň nikä gelşi arkaly hem şekillendirilýär». The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

1844-nji ýylyň 22-nji oktýabryndaky 2300 günüň soňy Ýekşenbe kanuny wagtynda gaýtalanýar. Matta Injiliniň soňky üç babynda ýerleşýän 23 ýol belgisi, Hudaýlygy adamzat bilen birleşdirmek üçin ulanylýan gymmatly gany kesgitleýär.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

> “Mesihiň adamyň bähbidi üçin ýokardaky mukaddes mekandaky araçylygy gutulyş meýilnamasy üçin Onuň haçdaky ölüminiň nähili zerur bolan bolsa, şonça-da zerurdyr. Ol Öz ölümi bilen, direlişinden soň gökde tamamlamağa çykýan şol işine başlady. Biz iman arkaly perdäniň aňrysyna girmelidiris; ol ýere ‘biziň üçin öňden giren öňbaşçy girdi’. Ýewreýler 6:20. Şol ýerde Kalwariýa haçynyň nury şöhlelenýär. Şol ýerde biz gutulyşyň syrlaryna has aýdyň düşünje gazanyp bileris. Adamyň gutulyşy asman üçin çäksiz gymmata düşdi; getirilen gurbanlyk Hudaýyň bozulan kanunynyň iň giň talaplaryna deňdir. Isa Atanyň tagtyna barýan ýoly açdy, we Onuň araçylygy arkaly, iman bilen Oňa gelýänleriň hemmesiniň içden çykýan islegi Hudaýyň huzuryna ýetirilip bilner.” Uly göreş, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Matta ýazgysynyň 23-nji baby galp ruhanylyga çykarylan höküm etmäge aýratyn üns berýär. Ýigrimi altynjy babyndan ýigrimi sekizinji baby aralygyndaky baplar ýigrimi üçünji babyň omegasydyr. Galp lewiler — garry adamlaryň dört nesil boýunça barha güýjäp giden pitnesi — soňky üç babyň ýolbelgilerini döretdi.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Ýigrimi dördünji bap setir üstüne setir usulyny Mesihe degişli usul hökmünde kesgitleýär; Ol Iýerusalimiň weýran edilmegini ulanyp, häzir bar bolan zatlary, bolup geçen zatlary we geljekde boljak zatlary beýan edýär.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Ierusalimiň biziň eýýamymyzyň 70-nji ýylynda ýykylmagy, Ierusalimiň ilkinji gezek Nebukadnesar tarapyndan weýran edilen ýylynyň şol bir güni bolup geçdi. Ierusalimiň Nebukadnesar tarapyndan weýran edilmegi geçmişdäki taryhdyr, Titus Ierusalimi alan wagtyndaky Mesihiň taryhy bolsa dünýäniň soňuny alamatlandyrýardy. Matthew 24 setir üstüne setir usulyny beýgeldýär; şeýlelikde “usulyýeti” pygamberlik şaýatlygynyň bir bölegi hökmünde kesgitleýär.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Hut Mesiň 24-nji babynda pygamber Daniýel tarapyndan aýdylan “weýran ediji ýigrenji zady” düşünmegiň zerurdygyny aýdyp görkezýär; bu William Milleriň iň düýpli düşünjesi bolup, Daniýeldäki görnüşi berkarar edýän nyşandyr. Şeýle hem bu, Adventizmiň pitnesini aňladýar, çünki olar Daniýel kitabyndaky “gündelik” baradaky Millerçi düşünjäni ret etdiler we şeýlelik bilen 2 Selanikliler kitabynyň ikinji babyndaky güýçli aldanşyga gatnaşdylar. Bu bap göni Lukanyň 21-nji baby bilen baglanyşýar, şeýlelikde 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli döwri görkezýär; bu bolsa 9/11-den Ýekşenbe kanunyna çenli döwri nusgalaýar. Şeýle hem ol Luka 21:24-däki “butparazlaryň wagtlary” bilen baglanyşýar; bu Musa degişli “ýedi wagty” açyp görkezmekde esasy açarlaryň biridir, şol bir wagtda hem Ylham kitabynyň on birinji babyndaky ybadathananyň ölçelmegi bilen sazlaşýar.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Ýigrimi üçünji bapdan başlap, onuň yzysüre 24 we 25, soňra bolsa 26-dan 27-ä çenli baplar bilen tamamlanýar; bu üç bapda ýigrimi üç nyşan bar bolup, olar ýigrimi üçünji bapyň alfasyndan omegine deňdir. Ýigrimi altynjy bap ýigrimi ýedinji we ýigrimi sekizinji baplara goşulanda “81” bolýar, bu hem ruhanylygyň nyşanydyr. Üç şaýadyň (Gelip çykyş, Matta we Ylham) üstünde 11-den 22-ä çenli baplar bir çyzykdyr. 23-den 28-ä çenli baplar hakykatyň bir çyzygydyr, ol 23 bilen başlanýar we 23 bilen tamamlanýar.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Birinji bapdan onunjy baba çenli bolan baplar Matta kitabyndaky üç pygamberlik hatarynyň birinjisidir. On bap, onuň yz ýanyndan on iki bap, soňra bolsa alty bap. Ylham bize Mukaddes Kitabyň ähli kitaplarynyň Ylhamda birleşip tamamlanýandygyny habar berýär; şonuň üçin Mukaddes Kitabyň ähli kitaplary Mattada hem birleşip tamamlanýar. Matta, Ýahuda taýpasynyň arslanynyň ýüzi hökmünde, aýratyn on iki Mesih hakdaky pygamberligi görkezýär, we şol on iki bölek Milleritleriň hem-de ýüz kyrk dört müňüň taryhynyň ýol belgilerini emele getirýär. Ylham kitaby Isa Mesihiň aýan edilmegi bilen başlanşy ýaly, Matta kitabynyň birinji baby hem Musaň ömri we şaýatlygy bilen, Antimesihiň taryhy bilen baglanyşýan Isa Mesihiň bir aýan edilmegini berýär hem-de şol bir wagtyň özünde, pygamber, ruhany we patyşa arkaly şekillendirilen ýeňiji ýygnagyň üç düzüm bölegini kesgitleýär.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matta Isanyň Mesihdiginiň aýan edilmegi bilen, Hudaýyň saýlanan halk bilen baglaşan ähtiniň çäginde başlanýar. Ybraýymdan Dawuda çenli on dört nesil bardy, Dawutdan Wawilondaky ýesirlige çenli on dört nesil bardy, Wawilondan Mesihe çenli hem ýene on dört nesil bardy. Matta ýazylan Mesihiň nesilşalygy Musa bilen laýyk gelýär, çünki Musa Mesihiň omegasynyň alfasydyr. Musanyň ýüz ýigrimi ýyllyk ömri Nuhuň taryhyndaky synag möhletiniň ýüz ýigrimi ýyly bilen laýyk gelýär. Şonuň üçin Nuhuň ähti saýlanan halkyň ähti bilen baglanyşyklydyr. Musanyň ýüz ýigrimi ýyly kyrk ýyldan ybarat üç döwri aňladýar; olaryň soňy Musanyň ilkinji kyrk ýylyň ahyrynda müsürlini öldürmegi bilen, hem-de ikinji kyrk ýyllyk döwrüň ahyrynda ilkinji doglanlaryň, Fyragawnyň we onuň goşunynyň öldürilmegi bilen jemlendi. Ikinji kyrk ýyllyk döwür Kadeşdäki pitne bilen tamamlandy, üçünji kyrk ýyllyk döwür hem Kadeşiň ikinji pitnesi bilen tamamlandy. Alfanın üç pygamberlik çyzygynyň hemmesi Kadeşde tamamlanýar, hem-de Mattanyň nesilşalygynyň üç pygamberlik çyzygy Dawutda, Wawilondaky ýesirlikde we Ähtiň Habarchysynda tamamlanýar.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Musanň alfasy Mesihiň omegasyna deňleşdirilende, Kadeşiň alty şaýady bar; bu bolsa 1863-nji ýyl we ýekşenbe kanunydyr. Mattaň şejeresi patyşa Dawudy Kadeşde ýerleşdirýär; şol ýerde dinden çykan Adventizm Wawilona alnyp gidilýär, Mesih bolsa ýüz kyrk dört müň bilen ähti tassyklaýar. Dawudy ýekşenbe kanunynda ýerleşdirmek bilen, Dawudyň ikinji bir şaýady berkarar edilýär; çünki Dawut otuz ýaşynda hyzmat edip başlan üç adam wekilleriniň biridir. Mesih, Dawut, Ýusup we Hezekiýel hemmesi öz işine otuz ýaşynda başladylar. Hyzmat edip başlamış bu dört otuz ýaşly bilelikde, söweşiji ýygnagyň ýeňiji ýygnaga öwrülýän pursadynda, Ylahylygyň adamzat bilen birleşmegini aňladýar. Ol ýygnak bir pygamberden, bir ruhanydan we bir patyşadan ybaratdyr. Bu özgeriş ýekşenbe kanunynda, ýagny Kadeşde alamatlandyrylýar; şonuň üçin Mattaň şejeresindäki Dawut otuz ýaşly Dawut bilen deňleşýär.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Taýýarlygyň otuz ýyly Ybraýymyň ähtiniň dört ýüz otuz ýylyna, şeýle hem ruhanynyň ýaşyna we Daniel 12:11-de agzalýan 1290 ýyla laýyk gelýär. Indiki makalada biz Matta kitabyndaky şol on iki Mesihe degişli pygamberlikleriň her birine gararys. Ilki bilen biz Matta kitabynda üç pygamberlik çyzygyny kesgitleýäris: birinji bapdan onunjy baba çenli; soňra on birinji bapdan ýigrimi ikinji baba çenli; ondan soň bolsa ýigrimi üçünji bapdan ýigrimi sekizinji baba çenli.

> “For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

> “1844-nji ýylda bolan ruh düşgünçliginden soňra belli bir wagtlap men hem advent imanlylarynyň topary bilen bilelikde rehim gapysynyň şol wagtda dünýä üçin hemişelik ýapylandygyny kabul etdim. Bu garaýyş maňa ilkinji görnüşim berilmänkä kabul edilipdi. Ýalňyşlygymyzy düzedip, hakyky ýagdaýy görmegimize mümkinçilik beren zat Hudaýyň maňa beren nury boldy.

> “I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

> “Men henizem ýapyk-gapý nazaryýasyna ynanýaryn, emma biz bu termini ilki ulanşymyz ýaly manyda-da däl, garşydaşlarymyň ony ulanýan manylarynda-da däl.

> “There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

> Nuhyň günlerinde ýapyk gapy bardy. Şol wagtda Topan suwlarynda heläk bolan günäkär nesilden Hudaýyň Ruhunyň çekilip alynmagy bolupdy. Ýapyk gapy baradaky habary Nuhuň özüne Hudaýyň Özi berdi: “Meniň Ruhum adam bilen hemişe göreşmez, sebäbi ol hem tenlidir; muňa garamazdan onuň günleri ýüz ýigrimi ýyl bolar” (Gelip çykyş 6:3).

> “There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

> Ybraýymyň günlerinde ýapyk gapy bardy. Rehim-şepagat Sodomyň ýaşaýjylarynyň ýalbarşyny diňlemegini bes etdi, Lot, onuň aýaly we iki gyzyndan başga hemmesi bolsa gökden inen od bilen ýok edildi.

> “There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

> Mesihiň günlerinde ýapyk gapy bardy. Hudaýyň Ogluny şol nesliň imansyz ýewreýlerine şeýle diýdi: «Ine, öýüňiz size haraba ýagdaýda galdyryldy» (Matta 23:38).

> “Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘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’ (Revelation 3:7).

> Wagtyň akymynyň ugruna, ahyrky günlere nazar salyp, şol bir çäksiz gudrat Ýahýa arkaly şeýle yglan etdi: “Muny mukaddes bolan, hak bolan, Dawudyň açaryny eýeleýän, açanda hiç kimiň ýapyp bilmeýän, ýapanda hem hiç kimiň açyp bilmeýän Zat aýdýar” (Ylham 3:7).

> “I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

> Maňa görnüşde görkezildi, men hem häzir-de 1844-nji ýylda ýapyk bir gapynyň bolandygyna ynanýaryn. Birinji we ikinji perişdeleriň habarlarynyň nuruny görüp, şol nury ret edenleriň hemmesi garaňkylykda galdyryldy. Şol habary kabul edenler hem-de gökden gelen bu habaryň wagz edilmegine ýoldaş bolan Mukaddes Ruhu kabul edenler, soňra öz imanlaryndan ýüz öwrenlerinde we başdan geçirenlerini bir ýalňyşlyk diýip yglan edenlerinde, şeýlelik bilen Hudaýyň Ruhuny ret etdiler, we Ol indi olar bilen çekişmedi.

> “Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

> “Ýagtylygy görmedikler, ony ret etmegiň günäsine eýe däldiler. Diňe asmandan gelen ýagtylygy ýigrenen topara çenli Hudaýyň Ruhy baryp bilmeýärdi. Meniň aýdyp geçişim ýaly, bu topara özlerine ýetirilen habary kabul etmekden ýüz öwrenler hem-de ony kabul edip, soň bolsa öz imanlaryndan ýüz dönderenler hem girýärdi. Bular dindarlygyň bir görnüşine eýe bolup, özlerini Mesihiň yzyna eýerijiler diýip ykrar edip bilerlerdi; emma Hudaý bilen janly baglanyşygy bolmansoň, Şeýtanyň aldawlaryna ýesir edilerdiler. Bu iki topar görüşde görkezilýär — yzarlaýan ýagtylyklaryny aldaw diýip yglan edenler hem-de ýagtylygy ret edip, Hudaý tarapyndan hem ret edilen dünýäniň erbetleri. Ýagtylygy görmedik, şonuň üçin-de ony ret etmegiň günäsine batmadyk adamlar barada hiç hili salgylanma edilmeýär.” Selected Messages, book 1, 62, 63.

> “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

> Iman arkaly Isanyň ýaraşyk işiniň beýik hyzmatynda Onuň yzyna eýerýänler, diňe şolaryň peýdasyna Onuň şepagatynyň nygmatlaryny kabul edýärler; emma bu ruhany hyzmaty açyp görkezýän nury ret edýänler ondan hiç hili peýda almaýarlar. Mesihiň ilkinji gelişi wagtynda berlen nury ret eden we Ony dünýäniň Halasgäri hökmünde kabul etmekden ýüz öwren ýehudiler, Onuň arkaly bagyşlanma alyp bilmediler. Isa göge çykanda Öz gany arkaly asman mukaddesligine girip, Öz şägirtleriniň üstüne Öz şepagatynyň bereketlerini saçanda, ýehudiler biderek gurbanlyklaryny we hödürlerini dowam etdirmek üçin doly garaňkylykda galdyryldy. Nusgalaryň we kölegeleriň hyzmaty bes edildi. Adamlaryň öňler Hudaýa baryp bilýän şol gapysy indi açyk däldi. Ýehudiler şol wagtda Ony diňe tapyp bolýan ýeke-täk ýol arkaly, ýagny asmandaky mukaddeslikdäki hyzmat arkaly gözlemekden ýüz öwürdiler. Şonuň üçin olar Hudaý bilen gatnaşyga girip bilmediler. Olar üçin gapy ýapyldy. Olar Mesih hakda hakyky Gurbanlyk we Hudaýyň öňündäki ýeke-täk Araçy hökmünde hiç zat bilmändiler; şonuň üçin hem olar Onuň şepagatynyň nygmatlaryny kabul edip bilmediler.

> “The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

> Imansyz ýehudileriň ýagdaýy, özlerini mesihi diýip ykrar edýänleriň arasynda perwaýsyz we imansyz bolanlaryň ýagdaýyny aýdyň görkezýär; olar rehimdar Beýik Ruhanymyzyň işinden bilgeşleýin bihabar galýarlar. Nyşanly gullukda beýik ruhany iň mukaddes ýere giren mahaly, bütin Ysraýyl mukaddes mekanyň töweregine ýygnanmaga we iň çynlakaý görnüşde Hudaýyň öňünde öz janlaryny peseltmäge borçly edilýärdi, şonuň bilen olar günäleriniň bagyşlanyşyny alyp, jemagatdan kesilip taşlanmazdylar. Onda bu nyşanyň hakykaty bolan Ýaraşyk Gününiň dowamynda Beýik Ruhanymyzyň işine düşünmegimiz we bizden nähili borçlaryň talap edilýändigini bilmegimiz nähili hem bolsa has wajypdyr.

> “Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

> «Adamlar Hudaýyň Öz merhemeti bilen olara iberýän duýduryşyny jezasyz ret edip bilmezler. Nuhuň günlerinde dünýä gökden bir habar iberildi, olaryň halas bolmagy bolsa şol habara nähili garandyklaryna baglydy. Olar duýduryşy ret edenleri üçin, Hudaýyň Ruhy günäkär nesilden yzyna çekildi, olar hem Topanyň suwlarynda heläk boldular. Ybraýymyň döwründe merhemet Sodomyň günäkär ilatyna mundan beýläk ýalbarmagyny bes etdi, Lot bilen onuň aýaly we iki gyzyndan başga hemmesi gökden inderilen ot bilen ýok edildi. Mesihiň günlerinde-de şeýle boldy. Hudaýyň Ogly şol nesliň imansyz ýehudylaryna şeýle diýdi: “Ine, öýüňiz size haraba halde galdyryldy.” Matta 23:38. Soňky günlere nazar salyp, şol bir Çäksiz Gudrat halas bolmaklary üçin “hakykatyň söýgüsini kabul etmedikler” barada şeýle yglan edýär: “Şonuň üçin Hudaý olara güýçli aldaw iberer, ýalan söze ynansynlar diýip; şeýlelik bilen, hakykata ynanman, nähaklyga göwün hoş edenleriň hemmesi höküm edilsin.” 2 Selanikliler 2:10–12. Olar Onuň Sözüniň taglymatlaryny ret etdikçe, Hudaý Öz Ruhuny yzyna çekýär we olary özleriniň söýýän aldawlaryna taşlap goýýar». Uly Göreş, 430, 431.

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