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

Ýoel kitaby we Laodikiýaly Ýedinji gün adventistler Ybadathanasy — On altynjy bölüm

Number Sixteen

On Altynjy

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Esasy mowzuga geçmezden ozal şeýle köp söz aýdýandygym üçin öňünden ötünç soraýaryn. Ýoel kitabyny gönüden-göni garanymyzda ulanmak isleýän mantygymyň möhüm bölekleri bolan käbir pygamberlik ugurlaryny öz ýerinde goýmagy isleýärin. Men ozal hem agzapdym: Ýoel kitabynda “kesilip aýrylan” diýip terjime edilen ýewreý sözüniň köki Ybraýymyň günlerinde ähti tassyk etmegiň gurbanlyk usulyna baryp ýetýär.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Oýan, eý serhoşlar, aglaň; we nala çekiň, eý ähli şerap içijiler, täze şerap sebäpli; çünki ol agzyňyzdan kesilip aýryldy. Ýoel 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Ýewreýçe “cut off” sözi H3772-dir we ol ilkinji kök bolup, manysy “kesmekdir (aýryp, aşak ýa-da bölek-bölek edip); göçme manyda ýok etmek ýa-da ýok edip gutarmak; hususan-da äht baglaşmakdyr (ýagny, bir bileleşik ýa-da ylalaşyk baglaşmak, başda bolsa eti kesip, onuň bölekleriniň arasyndan geçmek arkaly).”

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Men “cut off” diýen sözüň Strong’s-daky düşündirişiniň grammatik manyda “başlangyç kök” diýlip atlandyrylýandygyna düşünýärin. Şeýle diýilse-de, äht bilen we Ybraýym bilen baglanyşykly şol kesme, ähtiň nurunyň söze baglanyşyklydygyny görkezýär, we şol nur onuň başlangyç taryhy kökünde äşgär edilýär. Äht taryhynyň nukdaýnazaryndan “kesmek” — onuň başlangyç köklerine esaslanýan pygamberlik nyşanydyr, we ol grammatik taýdan hem başlangyç kök hökmünde kesgitlenýär.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Bäşinji aýatdaky beýannama diňe olaryň “täze şerap” arkaly şekillendirilen soňky ýagşyň habaryny kabul etmändigini görkezmek bilen çäklenmän, eýsem şol pursatyň özünde Hudaýyň äht halky hökmünde, “ilkibaşdaky köklerini” Ybraýyma çenli yzarlap bilýän bir äht halky hökmünde ret edilendigini hem aýdyň ýüze çykarýar.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Kyrk ýyldan gowrak çölda ölen nesil özleriniň başlangyç köklerini köp milletleriň atasy diýmek bolan Ybraýyma çenli alyp gaýdýardy. Ýehowa bilen Wada berlen ýurda giren nesil özleriniň başlangyç köklerini Ybraýyma çenli alyp gaýdýardy. Mesihi haça çüýän ýehudiler özleriniň başlangyç köklerini Ybraýyma çenli alyp gaýdýardy. Garaňky Asyrlardan çykan Protestantlar, soňra 1844-nji ýylda Hudaýyň äht boýunça saýlanan halky hökmünde synalyp ret edilenler, özleriniň başlangyç köklerini Ybraýyma çenli alyp gaýdýardy. 1844-nji ýylyň 22-nji oktýabrynda Iň Mukaddes Ýere giren Millerit Filadelfiýa hereketi özleriniň başlangyç köklerini Ybraýyma çenli alyp gaýdýardy. 1863-nji ýylda Ýerihony täzeden guran Millerit Laodikeýa hereketi özleriniň başlangyç köklerini Ybraýyma çenli alyp gaýdýardy. Ýakyn wagtda geljek ýekşenbe kanuny wagty Rebbiň agzyndan tüýkürilip çykaryljak Laodikeýa Ýedinji Günüň Adventist ybadathanasy özleriniň başlangyç köklerini Ybraýyma çenli alyp gaýdýardy. Şol nesilleriň hemmesi üzümçiligiň tymsalyny ýerine ýetirdiler ýa-da ýene-de ýerine ýetirerler.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Yoýldaky serhoşlar oýanýarlar-da, özleriniň Hudaýyň halky hökmünde ret edilendigini we ahyrky ýagşyň habaryny eýe däldiklerini görýärler. Şonda garşylykly hakykat hem dogry bolýar. Yoýlyň “şöhrat täçlerini” geýenler diýip kesgitleýänleri, soň äht baglanyşygyna girýärler, möhürlenýärler we sadaka hökmünde ýokary galdyrylýarlar. Hudaý bilen saýlanan bir halkyň arasynda ilkinji resmi taýdan tassyklanan äht hem, Hudaýyň halkynyň iň soňky gurbanlygynda görkezilen şol bir “kesilmek” bilen başlady; bu iň soňky gurbanlyk bolsa ýekşenbe kanuny bilen başlanýar. Kesilmek bugdaý bilen haşal otuň bölünmegidir. Haşal otlar ret edilýär we oda zyňylýar, bugdaý bolsa Pentikostyň ilkinji miwe bugdaý sadakasy hökmünde desselenip birleşdirilýär, soňra bolsa “öňki ýyllardaky ýaly” ýokary galdyrylýar.

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Adatça, Ybraýymyň ähtini aňladýan dört ýer görkezilýär. Gelip çykyş on ikinji bapda Ybraýym “çagyrylýar” we ondan beýik bir halk döretmek baradaky wada berilýär. Bu ähtiň bir bölegi däldir, ýöne bu wada bilen baglanyşykly çagyryşdyr. Şol wagtda onuň ady Abramdy, çünki äht gatnaşyklarynyň nyşanlarynyň biri atyň üýtgedilmegidir. Abramyň ady ähtiň şol dört ädiminiň üçünjisinde üýtgedilýär.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Çünki Hudaý Ybraýyma wada bereninde, Özünden beýik hiç kim bilen ant içip bilmeýändigi üçin, Özi bilen ant içip şeýle diýdi: «Hakykatdan-da, saňa bereket bererin, seni köpeldip köpelderin». Şeýlelikde, ol sabyr bilen garaşyp çydandan soň, wadany aldy. Çünki adamlar özlerinden beýik bolan bilen ant içýärler; olarda tassyk etmek üçin edilen ant ähli dawanyň soňy bolýar. Şonuň üçin Hudaý, wada mirasdarlaryna Öz niýetiniň üýtgemezligini has artykmaç görkezmek isläp, ony ant bilen tassyklady; şeýlelikde, Hudaýyň ýalan sözlemegi mümkin bolmadyk iki üýtgemez zat arkaly, öňümizde goýlan umyda ýapyşmak üçin pena gözläp gaçan bizler güýçli teselli tapaly. Bu umyt biziň üçin janyň labyry bolup, ygtybarly hem sarsmazdyr; ol perde aňyrsyna girýändir. Şol ýere biziň adymyzdan öňden giren Isa bardyr; Ol Melhisedegiň tertibi boýunça ebedilik Baş Ruhany edilipdi. Ýewreýler 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Çagyryş Hudaýyň Abrama beren wadasy boldy, Onuň yzyndan gelen “ant” bilen bolsa ikinji şaýat hem üpjün edildi. Soň gelen “ant” üç bölekli boldy. Birinji ädim bolan wada esasynda edilen çagyryşdan soň, ikinji, üçünji we dördünji ädimler Hudaýyň saýlanan halk bilen baglaşan hakykatdaky üç bölekli ähtidir. Gelip çykyş 15-de Hudaý, bölünen haýwanlaryň arasyndan diňe Özi geçýän täsirli dabaraly dessur arkaly ähti resmi taýdan “kesýär” (berkidýär) we Ibraýymyň nesline ýeri şertsiz wada berýär. Wada berlen ýurt iki derýanyň arasyndaky ýer hökmünde görkezildi: Müsür derýasy bilen Ýewfrat derýasy. Üç bölekli ähtiň birinji ädimi iki derýanyň pygamberlik nyşanlamasyna we şol nyşana bagly bolan ähli zada göni salgylanmany öz içine alýar. Ylham Ulai bilen Hiddekel derýalaryna häzir amal bolmak işiniň barşynda bolan wakalar hökmünde görkezende, şol iki derýa Abramyň pygamberliginde öňden nusgalandyrylypdy. Sahnalaşdyryş Abramyň iki derýasynyň arasynda bolup geçýär; olar Daniýeliň iki derýasy bilen bile getirilen wagty dört derýa bolýar, çünki Mesihiň sesi köp suwlaryň sesidir.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Şol gün Reb Abram bilen äht baglaşyp, şeýle diýdi: «Bu ýurdy Müsüriň derýasyndan başlap, beýik derýa — Ýewfrat derýasyna çenli seniň nesliňe berdim: Keniler, Keniziler, Kadmoniler, Hetiler, Periziler, Refaýymlar, Amoriler, Kenganlylar, Girgaşiler we Ýebusiler». Gelip çykyş 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Abrama wada berlen ýer soňky günlerde on patyşa arkaly aňladylýan tutuş dünýädir; emma ähtiň ilkinji günlerinde ol patyşalar hökmünde däl-de, on taýpa hökmünde sanalypdy. Ýüz kyrk dört müň adam tutuş dünýä bilen garşylyga girer. Şondan soň dünýä, ýer ýüzüniň on patyşasynyň üstünden höküm sürýän, Ylham kitabynyň on ýedinji babynda beýan edilen gyrmyzy reňkli jelep zenanyň ýolbaşçylygy astyndaky bir dünýelik hökümet tarapyndan ýekşenbe gününe ybadaty mejbury kabul etdirmek synagyna çekiler. Abram bilen baglanyşyklylykda, wagşy haýwanyň keşbiniň ybadathana bilen döwleti birleşdirýän nyşany Müsüriň derýasy arkaly, ýagny döwlet syýasatynyň nyşany bilen, şeýle hem Wawilonyň derýasy arkaly, ýagny ybadathana syýasatynyň nyşany bilen görkezilýär.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Bu wakalardan soň Rebbiň sözi Ybraýyma bir görnüşde gelip, şeýle diýdi:

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Gorkma, Abram: Men seniň galkanyňdyryn we örän uly sylagyňdyryn.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Ibrahim aýtdy: «Eý Hökümdar Reb, maňa näme berersiň? Men çagasyz gidýärin, öýümiň dolandyryjysy bolsa şu Damaskly Eliezerdir». Ibrahim ýene aýtdy: «Ine, maňa nesil bermediň; ine, öýümde doglan bir adam meniň mirasdüşerim bolýar». Ine, Rebbiň sözi oňa gelip, şeýle diýdi:

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Bu seniň mirasdüşeriň bolmaz; eýsem öz biliňden çykjak adam seniň mirasdüşeriň bolar. Soňra Ony daşary çykaryp, şeýle diýdi: «Indi göge seret-de, eger sanap bilýän bolsaň, ýyldyzlary sana». Soňra oňa diýdi: «Seniň nesliň hem şolar ýaly bolar».

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Ol Rebbe ynandy; we ol ony hasyýet edip sana salyhlyk hasaplady. We Ol oňa diýdi,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Men seni Kaldeýleriň Ur şäherinden çykaryp getiren, bu ýurdy saňa miras etmek üçin berýän Rebdirin.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Ol şeýle diýdi: “Eý, Reb Hudaý, men muny miras aljakdygymy nädip bileýin?” Ol oňa şeýle diýdi,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Maňa üç ýaşly bir göläni, üç ýaşly bir geçini, üç ýaşly bir goçy, şeýle hem bir gumryny we bir ýaş kepderini getir.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Ol bularyň hemmesini aldy-da, ortasyndan böldi we her bölegini biri-biriniň garşysyna goýdy; emma guşlary bölmedi. We ýyrtyjy guşlar läşleriň üstüne inende, Abram olary kowup goýberdi. Gün ýaşmaga golaýlap barýarka, Abramyň üstüne çuňňur bir ukу indi; ine, onuň üstüne beýik garaňkylygyň elhençligi çökerdi. We Ol Abrama diýdi,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Şuny anyk bilgin: seniň nesliň özleriniňki bolmadyk bir ýurtda gelmişek bolar, olara gulluk ederler; olar hem olary dört ýüz ýyl ezýet ederler. Şeýle hem, gulluk etjek şol milletini Men höküm ederin; ondan soň bolsa olar uly baýlyk bilen çykarlar.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Sen parahatlykda öz atalaryň ýanyna gidersiň; sen gowy garrylykda jaýlanylarsyň.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Emma dördünji nesilde olar ýene bu ýere dolanyp gelerler; çünki Emorlylaryň günäsi entek doly ölçegine ýetmedi.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Gün ýaşandan soň, garaňky düşende, ine, tüsse çykýan bir peç we ýanyp duran bir çyra şol bölekleriň arasyndan geçdi. Gelip çykyş 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Musanу we Ysraýyl ogullaryny gije ot sütüniniň, gündiz bolsa bulut sütüniniň üsti bilen ýol görkezjek Olan, tüsse saçýan peç we ýanyp duran çyrasy hökmünde şol “parçalanan” bölekleriň arasyndan geçdi.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Reb olara gündiz ýol görkezmek üçin bulut sütüni içinde, gije bolsa olara ýagtylyk bermek üçin ot sütüni içinde olaryň öňünden gidýärdi; şeýlelikde olar gündizem, gijä-de ýöräp bilýärdiler. Ol gündiz bulut sütüni bilenem, gije ot sütüni bilenem halkyň öňünden aýrylmaýardy. Müsürden çykyş 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Ýanyp duran çyrasy we tüsse berýän peç bulut ýa-da ot sütünini nyşanlady we Hudaýyň Abram bilen ähti berkarar etmegi bilen bagly üç ädimiň birinji ädiminiň pygamberlik unsuryny aňladýar. Bölüm “Gorkma” diýen sözler bilen başlanýar, çünki birinji perişdäniň habary “Hudaýdan gorkuň” diýýändir, we Abram ýaly Hudaýdan gorkýanlar Hudaýdan gorkmaga mätäç bolmazlar. Gorkynyň iki görnüşi bar, sebäbi adamlaryň iki synpy bar.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Äht geçelgesinde soňra Abramyň Hudaýa ynanandygy we munuň oňa dogrulyk hökmünde hasaplanandygy aýdylýar. Üç perişde, Mukaddes Ruhuň işine gabat gelýär; muny Ýahýa beýan edýär, ol Mukaddes Ruhuň üç zat barada paş edýändigini öwredýär: günä, dogrulyk we höküm. Bu häsiýetler üç perişdä laýyk gelýär; şonuň üçin äht geçelgesinde Hudaýdan gorkmak öňe sürlenden soň, ikinji ädim hökmünde dogrulyk görkezilýär, onuň yz ýanyndan bolsa höküm yglan edilýär; bu Mukaddes Ruhuň üçünji işi we üçünji perişdäniň habarydyr. Ähtiň ilkinji ädimi birinji perişdäniň habaryny nusgalaýardy; ol hemişe üç habaryň hemmesiniň fraktalydyr. Äht işiniň üç ädimi Ylham kitaby on dördünji bapdaky üç perişdäni aňladýar.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Abram ikinji perişdäni alamatlandyryp, dogruçyl hasap edilenden soň, bir sadaka taýýarlaýar, çünki şol sadaka höküm çykarylyşynyň üçünji ädiminiň öň ýanynda taýýarlanýar. Şol sadaka Malakiýanyň üçünji babyndaky Lewileriň baýdak hökmünde ýokary göterilýän sadakasyny aňladýar. Musanyň durmuşyndaky kyrk ýyldan ybarat üç döwrüň üç perişdäniň habarlaryny aňladşy ýaly, Musanyň ilkinji kyrk ýyly hem üç perişdäniň habarynyň üç ädiminiň ählisini öz içine alýar.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Musanyň şaýatlygynyň başlanýan ýeri onuň ene-atasynyň Hudaýdan gorkmagy bilen baglydyr, (birinji ädim), munuň yzysüre bolsa göz bilen görülýän synag gelýär. Ikinji ädim hem göz bilen görülýän synagy öz içine alýar; edil Danyýel kitabynyň birinji babynda bolşy ýaly, Danyýel ilki Hudaýdan gorkup, Wawilon naharyny iýmekden ýüz öwürýär, soňra bolsa onuň beden keşbi esasynda synagdan geçirilýär. Soňra Danyýel üçin üçünji synag üç ýyldan soň demirgazygyň patyşasynyň we ýekşenbe kanunynyň nyşany bolan patyşa Nebukadnesar tarapyndan geldi; bu bolsa üçünji perişdäniň habarydyr.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Musanyň ene-atasy Hudaýdan gorkup, ony suwdaky bir sandyga goýdular; Farawonyň gyzy bolsa bu ýagdaýy görmäge ugrukdyryldy we soňra çagany halas etmegiň peýdasyna höküm çykardy. Musanyň durmuşynyň başlangyjy Hudaýyň adamzat bilen baglaşan ähtiniň bir şekillendirmesi boldy; soňra bolsa Hudaý Musa arkaly hem adamzadyň içinden saýlanan bir millet bilen äht baglaşdy. Nuhuň adamzat bilen baglaşan ähti beýik köpçüligi aňladýar, Musanyň saýlanan halk bilen baglaşan ähti bolsa ýüz kyrk dört müňdir. Ybraýymyň ähti tassyk etmek üçin bermeli bolan gurbanlygy, birnäçe asyr soň Ybraýymyň pygamberligini berjaý eden Musa ýaly, Nuhuň ähtiniň nyşanyny göterýärdi.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Gurbanlyk bäş dürli haýwandan ybaratdy: üç ýaşly urkaçy sygyr, üç ýaşly urkaçy geçi, üç ýaşly goç, bir gumry we bir ýaş kepderi. Guşlar bitewi galdyryldy, urkaçy sygyr, goç we urkaçy geçi bolsa iki bölege “kesildi”. Bu gurbanlyk soňky günlerde ynsanýet üçin göze görnüp duran synag hökmünde bir baýdagyň ýokary göterilmegini alamatlandyrýar. Fyrownyň gyzy üçin göze görnüp duran alamat sandygyň içindäki bäbek Musa bolupdy. Sandygyň özi sandygyň üstündäki sekiz jan bilen nyşanlanýar. “Sekiz” sany ýüz kyrk dört müňüň baýdagynyň pygamberlik häsiýetleriniň biri hökmünde berkidilýär. Bäş haýwan gurbanlygyny nazara alyp, üçüsini iki bölege bölseňiz, onda gurbanlygyňyz Nuhuň mysalynda nyşanlanyşy ýaly sekiz bölekden ybarat bolýar, soňra bolsa bu Abramyň gurbanlygynda tassyklanýar.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Hudaý tarapyndan görkezilişi ýaly bölünen şol bäş haýwan “sekiz” sanyny aňladýar, şeýle etmek bilen-de, olar dünýäniň ahyrynda gäminiň üstündäki “sekiz” jan arkaly öňden nusgalaşdyrylan şol janlary aňladýar. Abram bilen baglaşylan üç esse ähtiň ikinji ädimi bolan sünnetiň nyşany doglandan soň “sekizinji” günde ýerine ýetirilmelidi, we bu dessur “sekizinji” günde bolan Mesihiň direlişini nusgalaşdyrýan çokundyrylma bilen çalşyryldy. “Sekiz” sany Nuhuň hem-de Musanyň ähtleriniň berkidilen aýratynlygydyr, we olar baýdak hödürlemesi hökmünde ýokary galdyryljak bir ýüz kyrk dört müň adamy, şeýle hem ýediniň içinden çykan “sekizinjini” nusgalaşdyrýar.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Şol bäş haýwan gämidäki “sekiz” bilen şekillendirilen bäş paýhasly gyzlary aňladýar; olar ölümi görmän, köne dünýäden täze dünýä geçerler.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Abramyň gurbanlygy arassa gurbanlykdy, çünki bu gurbanlykdaky ähli haýwanlar arassa haýwanlardy, we olar bilelikde tutuşlaýyn ýakylýan gurbanlyklar üçin ulanylýan esasy haýwanlary aňladýar. Birinji perişdäniň habary Ýaradyja sežde etmek baradaky buýrugy öz içine alýar, we Abramyň pygamberliginiň Musanyň döwründe ýerine ýetmegi bilen döredilmeli mukaddes ýerdäki hyzmatyň esasy gurbanlyk haýwanlary sežde gurbanlyklary hökmünde öňe sürülýär, şol bir wagtyň özünde-de Ýaradyja sežde etmäge çagyrýan birinji perişdäniň çagyryşyny hem nyşanlaýar.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

On sekizinji aýat açyk-aýdyň şeýle diýýär: “Şol gün Reb Abrâm bilen äht baglaşdy.” Bu, Ylhamyň on dördünji babyndaky üç perişdäni alamatlandyrýan üç ädimiň birinjisini görkezýär. Gelip çykyş on bäşinji bapdaky äht ädimi Ylhamyň on dördünji babyndaky birinji perişdäniň habaryny aňladýar; ondan soň bolsa Gelip çykyş on ýedinji bapda duş gelýän Abrâmyň ähtiniň ikinji ädimi bilen alamatlandyrylan ikinji perişde gelýär.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Ikinji ädimde, Abramyň ady Ybraýym diýip üýtgedilýär. Abram “ata beýgeldildi” diýmegi aňladýar, Ybraýym bolsa “köp halklaryň atasy” diýmegi aňladýar. Abramyň çagyrylyşynda beýik bir halka öwrülmek baradaky wada berildi, emma bu wada Abramyň ady üýtgedilýänçä tassyk edilmedi. Şonda ol saýlanylan äht halkynyň ilkinji atasy boldy. Indiki ädim Ybraýymyň Yshagy gurban bermek üstünde synalşy ýaly üçünji perişdäniň habaryny nusgalady; bu hem haçy nusgalady, ol bolsa 1844-nji ýylyň 22-nji oktýabryny nusgalady, ol hem üçünji perişdäniň habary bolan ýekşenbe kanunyny nusgalaýar. Ähtiň şol üçünji ädimi 1844-nji ýylyň ýigrimi ikinji oktýabrynda ýerine ýetirildi, we ol Gelip çykyş ýigrimi ikinji bapda beýan edilýär.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Ikinji ädimde, ýagny ikinji perişdäniň habarynda, Ybraýymyň ady üýtgedilende, sünnet dessury äht halkynyň we olaryň Hudaý bilen gatnaşyklarynyň “nyşany” hökmünde ornaşdyrylýar. Hudaýyň halky hut ikinji perişdäniň habarynyň taryhynda möhürlenýär. Olar ýekşenbe kanuny bilen aňladylýan üçünji perişdäniň habarynda baýdak hökmünde ýokary galdyrylýarlar, emma möhürlenişleri ýekşenbe kanunyndan öňki döwürde, ýagny Milleritler taryhynda aýdylanda, 1844-nji ýylyň 22-nji oktýabrynda gapy ýapylmazynyň edil öň ýanynda bolup geçýär.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

2300 ýyllyk pygamberligiň başlanmagyna sebäp bolan we 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen tamamlanan Wawilondan çykmak baradaky üç perman babatda hem şol hakykat güýjünde galýar. Ybadathana birinji permanadan soň, emma üçünji permanadan öň, ikinji permananyň taryhy döwründe tamamlandy. Düýpleri birinji permananyň döwründe goýuldy, ybadathana binasy bolsa ikinji permananyň taryhy döwründe tamamlandy. Miladydan öňki 457-nji ýylda çykan üçünji perman 2300 ýyly başlatdy, şol bir wagtda permananyň özi ýehudylara milli özygtyýarlylygy gaýtaryp berdi. Üçünji bellik nokadynda bir patyşalyk bina edilýär; bu bolsa üçünji permanada milli özygtyýarlylygyň dikeldilmegi we Ýekşenbe kanunynda ýeňiji ybadathananyň baýdak hökmünde ýokary göterilmegi arkaly görkezilýär.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Üçünji perman, 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň nikä gelşini öňden görkezýärdi. Gelin özüni nikäniň öň ýanynda taýýar edýär, nikäniň öz wagtynda däl. Ýüz kyrk dört müňüň möhürlenmegi, pygamberlik taýdan haýwanyň keşbiniň synagy hökmünde görkezilen wagt döwründe, Ýekşenbe kanunynyň edil öňüsyrasynda amala aşyrylýar. Bize haýwanyň keşbiniň synagynyň, synag möhleti ýapylmazdan ozal geçmeli synagymyzdygy habar berilýär.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Reb maňa aýdyň görkezdi welin, wagyz-ündew möhleti tamamlanmazdan öň haýwanyň şekili emele geler; çünki ol Hudaýyň halky üçin olaryň ebedi ykbalynyň çözüljek beýik synagy bolar. Seniň tutýan ornuň şeýle bir gapma-garşylyklar jemidir welin, onuň bilen örän az adam aldanar.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> „Ylham 13-de bu mesele açyk-aýdyň beýan edilýär; [Ylham 13:11–17, sitata getirilýär].“

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu, Hudaýyň halkynyň möhürlenmezinden öň başdan geçirmeli synagydyr. Onuň kanunyny berjaý etmek we galp sabaty kabul etmekden ýüz döndermek arkaly Hudaýa wepadarlygyny subut edenleriň hemmesi Reb Hudaý Ýehowanyň baýdagy astynda orun alar we ýaşaýan Hudaýyň möhürini alar. Asmandan gelip çykan hakykatdan ýüz öwrenler we ýekşenbe sabatyny kabul edenler bolsa, haýwanyň nyşanyny alarlar.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Gapy 1844-nji ýylyň 22-nji oktýabrynda ýapyldy; bu, ýekşenbe güni baradaky kanundaky ýapylan gapynyň görnüşi bolup durýar. Waýtyň aýal dogany wagşy haýwanyň şekili synagynyň synag möhletiniň ýapylmagyndan “öň” geçmeli synagymyzdygyny aýdýar, şeýle hem ol bu synagyň biziň baky ykbalymyzyň kesgitlenýän ýerdigini hem aýdýar. Ýekşenbe güni baradaky kanundan öň gelin özüni taýýar edýär, munuň üçin bolsa dogry toý lybasy gerekdir; ol lybas Ähtiň Habarçysynyň arassalaýjy odlary arkaly päklenmelidir. Möhür toýdan öň basylýar, soň bolsa toý ýekşenbe güni baradaky kanunda bolup geçýär.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Ak uýajy White möhürlenmegiň hakykatda hem akyl taýdan, hem-de ruhy taýdan berk kök urmakdygyny görkezýär. Şeýle hem ol, Hudaýyň halky “haçan” möhürlenende, “şonda” Hudaýyň hökmleriniň sarsdyryşynyň geljekdigini görkezýär. Bu sarsdyryş Ylham kitaby on birinji bapdaky ýer titremesinde başlanýan hökmlerdir, ýagny bu Amerikanyň Birleşen Ştatlaryndaky ýekşenbe kanunydyr.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Milleritleriň ruhy ybadathanasy Gije ýaryndaky Çagyryşda tamamlandy; bu bolsa möhriň höküm çyzygynyň üçünji ýol belgisine çenli däl-de, ondan öň goýulýandygyny görkezýär. Ybraýymyň ähtinde höküm çyzygynyň üçünji ädimi Morýa dagyndaky Yshakdy; bu diňe bir haç üstündäki Mesihi däl, eýsem Malakiýanyň üçünji babynda Lewileriň hödürlenişini hem nusgalaýar.

> 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.

> Ol kümüşi erediji hem-de arassalaýjy hökmünde oturjakdyr; ol Lewiniň ogullaryny arassalap, olary altyn bilen kümüş ýaly saplajakdyr, şonda olar Rebbe dogrulyk bilen sadaka hödürlärler. Şondan soň Ýahudanyň we Iýerusalimiň sadakasy Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Men höküm etmek üçin size ýakynlaşaryn; jadygöýlere, zyna edýänlere, ýalan ant içýänlere, hakyna tutulan işçiniň hakyny basyp ýatyrýanlara, dul aýaly we atasyny ýitiren çagasy ezýänlere, gelmişegi öz hukugyndan mahrum edýänlere garşy tiz şaýat bolaryn; olar Menden gorkmaýarlar, diýýär Hökmürowan Reb. Malakiýa 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Arassalanma amalyndan soň, sadaka “şonda” gadymy günlerdäki ýaly bolar, we sadaka hökümiň iň soňky amaly wagtynda taýýarlanylýar, çünki hut şonda arassalanyp, sadaka hökmünde taýýarlanan lewiler bilen Mesihiň özüne “çalt şaýat” boljak akylsyz gyzlar garşy goýulýar. “Çalt şaýat” — Şebnany top ýaly uzak meýdana zyňýan hem-de Laodikýälylary Öz agzyndan ok ýaly gusup çykarýan “Laodikýa ybadathanasyna wepaly şaýatdyr.” Bugdaý bilen haşal otuň aýrylyşy çalt bolar, çünki iň soňky hereketler çalt hereketlerdir. Şol çalt habarçy Malakiýanyň üçünji babynda Öz ybadathanasyna duýdansyz gelýän Şoldur.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Malakidäki “gadymy günlerdäki ýaly” hödürlemegiň ýokary galdyrylmagy, bir ýüz kyrk dört müňüň baýdagynyň ýokary galdyrylmagydyr; ol Pentikost baýramynyň iki bulgurladylýan çörek hödürlemesiniň ýokary galdyrylmagydy; ol çölde taýagyň üstünde ýylanyň ýokary galdyrylmagydy; ol Mesihiň haçda ýokary galdyrylmagy bolupdy we bütin dünýä haýran galyp, geňirgenip durka, Şadrak, Meşak we Abednegonyň Mesih bilen otly peçde ýokary galdyrylmagydy; ol 1843-nji ýylyň çyzgysynyň neşir edilmegi we 1850-nji ýylyň çyzgysy üçin niýetlenen maksadydy.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Ybraýymyň ähtiniň ikinji ädiminde sünnet dessury ýola goýlup, hökmany edildi; şeýlelikde ol ähtiň alamatyna öwrüldi. Ybraýym Musa meňzemän, Yshagy derrew sünnet etdi; şonuň üçin ony üçünji ädimde gurbanlyk hökmünde ýokary galdyranda, Yshak şol alamaty wekilleşdirerdi. Bu alamat soňra çokundyrylma bilen çalşyrylar; olar bilelikde haçyň alamatyna iki şaýatlyk berýär.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Özüniň halkynyň maňlaýlaryna goýulýan diri Hudaýyň möhüri nämedir? Ol perişdeleriň okaýan, emma adam gözleriniň okayp bilmeýän nyşanydyr; çünki heläk ediji perişde bu halas edilişiň nyşanyny görmelidir. Aňly akyl Rebbiň ogullyga we gyzlyga kabul eden ogullarynda we gyzlarynda Kalwariýa haçynyň alamatyny gördi. Hudaýyň kanunyny bozmak günäsi aýryldy. Olar nika lybasyny geýendirler we Hudaýyň ähli buýruklaryna boýun egýän hem-de wepalydyrlar.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Ähtiň on bäşinji bapdaky ähtiň ilkinji ädiminde gulçulyk astyndaky 400 ýylyň wagt pygamberçiligi görkezilýär, we Pawlus şol bir döwri 430 ýyl diýip görkezýär. Pawlusyň hasaby Çykyş on ikinji bapdaky çagyrylyşdan başlanýar, çünki ol Abramyň ýurtly-ýerli gezip ýaşan döwrüni hem öz içine alýar. Dikkat bilen seredilende, dört ýüz ýyl bilen otuz ýylyň arasyndaky gatnaşyk Pawlus tarapyndan öňe sürlen bir nyşandyr, Abramyň öňe süren dört ýüz ýyly bolsa başga bir nyşandyr. Şeýle bolsa, dört ýüz ýyllyk döwür nämäni aňladýar, dört ýüz otuz ýyllyk döwür nämäni aňladýar, we otuz ýyl nämäni aňladýar?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Alymlar dört ýüz otuz ýylyň iki ýüz on bäş ýyldan ybarat iki döwre bölünip bilinýändigini ýerlikli görnüşde görkezdiler; birinji döwür boýuntyrykdan we gullukdan azat, ikinjisi bolsa gullukdyr.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Ybraýym Kengan ýurduna 75 ýaşynda girdi, Yshak bolsa Ybraýym 100 ýaşyndaka dünýä indi (25 ýyl soň). Ýakup Yshak 60 ýaşyndaka dünýä indi, Ýakup bolsa 130 ýaşyndaka Müsüre girdi. Şeýlelikde, bu Kengan ýurdunda 215 ýyl we Müsürde 215 ýyl, jemi 430 ýyl bolýar. Pygamberlik taglymatyny öwrenýän talyp üçin bu, adynyň Abramdaky ýaly üýtgedilen Pawlus üçin, iki äht nyşanyndan gelýän iki şaýatlygy üpjün edýär. Pawlus 430-y, Abram bolsa 400-i görkezýär. Biri-birine degişli iki wagt pygamberliginiň setir üstüne setir ýerine ýetirilmegi, Hudaýyň saýlan halkynyň döredilmegine alyp baran ilkinji äht döwrüi bilen baglanyşyklydyr.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Mesih taryha köp adamlar bilen bir hepdelik ähti tassyk etmek üçin gelende, şol hepde biri-biri bilen baglanyşykly iki wagt pygamberligini aňladýardy. Pawlusyň dört ýüz otuz ýyllyk pygamberligi, Mesihiň hepdesinde bolşy ýaly, iki deň bölege bölünip bilner. Kengan ýurdundaky 215 ýyl, onuň yzyndan Müsürdäki 215 ýyl gelip, munuň özi 1260 günüň dowamynda şahsyýetinde Mesihiň şaýatlygyny, onuň yzyndan bolsa 1260 günüň dowamynda Onuň şägirtleriniň şahsyýetinde Mesihiň şaýatlygyny öňden görnüşe getirýär. Mesihiň ähti tassyk eden 2520 güni hem Onuň ähtiniň “jedeli” bolan ýedi wagty aňladýar.

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

B.e. öňki 723-nji ýyldan 1798-nji ýyla çenli 2520 ýyl bolup, şol ýyllar 1260 ýyldan ybarat iki döwre bölünýär; bu bolsa 1260 ýylyň dowamynda butparazlygyň mukaddes ýeri we goşuny aýak astyna salmagyny, ondan soň bolsa papalygyň 1260 ýylyň dowamynda mukaddes ýeri we goşuny aýak astyna salmagyny aňladýar. Mesihiň hepdesiniň ortasy haçdy, we hepdeniň ortasy (538) mukaddes ýeri we goşuny aýak astyna salýan butparazlygyň 1260 ýyllyk şaýatlygyny, onuň yzysüre bolsa butparazlygyň papalyk şägirdiniň 1260 ýyllyk şaýatlygyny ýüze çykarýar. Mesihiň merhemet patyşalygy haçda güýçlendirilende, bu antimesihiň patyşalygynyň güýçlendirilen 538-nji ýylyny nusgalady. Haçda göni manydaky Ysraýyl bir gapdala goýuldy, we ruhy Ysraýyl başlandy. 538-nji ýylda göni manydaky butparazlyk bir gapdala goýuldy, we ruhy butparazlyk başlandy.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Ybramyň dört ýüz ýyl baradaky pygamberligi, şol bir wagtyň özünde dört ýüz otuz ýyldyr hem. Bu şol bir pygamberlikdir, ýöne ähtiň iki nyşany arkaly beýan edilendir. Özara baglanyşykly şol iki wagt pygamberligi gadymy Ysraýylyň äht taryhynyň başynda berjaý boljak Hudaýyň halkynyň gulçulygyny we halas edilmegini görkezýärdi. Gadymy Ysraýylyň äht taryhynyň ahyrynda bolsa, bir wagt pygamberligi başga biri bilen, bir gün bir ýyl gatnaşygynda gabat gelýär; şeýlelikde halas edilmegi we gulçulygy nygtaýan iki wagt pygamberligini görkezýär.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Gadymy Ysraýylyň başlangyjynyň we ahyrynyň aralyk taryhynda biz Danyýely Wawylon ýesirliginde görýäris. Gulçulygy we gutulmagyň wadyny kesgitleýän şol äht taryhyndan, gadymy Ysraýylyň äht taryhyny häzirki Ysraýylyň äht taryhy bilen baglanyşdyrýan pygamberlik öňe sürülýär. Danyýel kitabynda iki wagt pygamberligi görkezilýär. Leýwililer ýigrimi altydaky Musanyň “ýedi wagtynyň” “anty” Danyýel 9/11-de görkezilýär; şeýle hem Danyýel sekizdäki on üçünji aýatyň soragy, on dördünji aýatyň jogabyna alyp barýar, ol bolsa 2300 ýyllyk pygamberligi kesgitleýär. Bozulsa, Danyýel dokuz on birdäki “Musanyň näleti” bolan bu “ant”, miladydan öňki 677-nji ýylda günorta patyşalyga garşy ýerine ýetirilende, 2300 ýyl hem şol wagt tamam bolşy ýaly, 1844-nji ýylyň 22-nji oktýabrynda tamam boldy. Iki 2520 pytraýyş hem on üçünji aýatyň soragynda ýerleşýär, on dördünji aýatyň jogaby bolsa 2300-dir.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Gadymy Ysraýylyň äht taryhynyň alfasy bolan Musa bilen bolşy ýaly, we gadymy Ysraýylyň äht taryhynyň omegasy bolan Mesih bilen bolşy ýaly, häzirki Ysraýylyň başlangyç alfa taryhy hem biri-biri bilen baglanyşykly iki wagt pygamberligini öz içine alýardy. Bularyň biri gulçulygy we bendeligi, beýlekisi bolsa azat edilşi aňladýardy. Gadymy Ysraýylyň alfa taryhynda 430 ýylyň iki deň döwre bölünmegi, Mesihiň ähti tassyk eden hepdesinde gaýtalanyp berlen pygamberlik bölünişini hem-de ähti bozmagyň höküm döwri hökmünde biri-biri bilen baglanyşykly, iki deň döwre bölünen möhleti alamatlandyryp, iki şaýady öňe sürýär: ýagny häzirki Ysraýylyň alfa taryhynyň hem şuňa meňzeş pygamberlik daýanjyna eýe boljakdygyny görkezýär. Bilelikde tamamlanýan 2520 ýyl bilen 2300 ýyl, ortasynda deň bölünen bir pygamberligi öz içine alýan, biri-biri bilen baglanyşykly iki wagt pygamberliginiň üçünji şaýadyny berýär.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Üç şaýat bir jany, Rebbiň häzirki Ysraýylyň omega taryhynda ýüz kyrk dört müň bilen äht baglaşanda, pygamberlik wagtyna degişli biri-biri bilen baglanyşykly iki pygamberligiň hem-de iki deň bölege bölünen oňa degişli bir döwrüň bolmagyna garaşmaga alyp barardy; emma beýle bolup bilmez, çünki Reb häzirki Ysraýyl bilen äht baglaşanda, elini asmana galdyryp, wagtyň indi bolmajakdygyny yglan etdi.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Bir ýüz kyrk dört müňüň ähti ilkinji hasyl bugdaý sadakasynyň iki tolkunly çöregi bilen şekillendirilýär. Üç şaýadyň pygamberlik gurluşy, onuň yzysüre pygamberlik wagtynyň tapawudyndan mahrum bolan iki gat şaýatlyk bilen, Abramyň hödürlän urkaçy sygyrçasynda (deň iki bölege bölünen), urkaçy geçisinde (deň iki bölege bölünen) we goçunda (deň iki bölege bölünen), soňra bolsa bir kumruda we bir kepderide duş gelýär.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Ilkinji üç gurbanlygyň hemmesiniň nyşanyna üç ýyl berkidilipdir; bu olaryň pygamberlik wagtyna eýe bolan üç gurbanlygy aňladýandygyny görkezýär. Diňe şol üç gurbanlygyň hemmesi pygamberlik wagtyna eýe bolman, olaryň her biriniň pygamberlik wagty hem deň derejede iki döwre bölünipdir. Kumrynyň-da, kepderiniň-de ýaşyna degişli hiç hili görkezme berilmändir; olar diňe ýaş bolmalydy, çünki olar äht halkynyň iň soňky neslini aňladýar; bu nesil iki guş, ýa-da iki süri arkaly şekillendirilýär.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Iki sürü beýik jemagaty we ýüz kyrk dört müňi aňladýar, emma iki guş ikinji derejeli manyny özünde saklaýar. Kepderi mukaddes ýer üçin berilýän sadakalaryň biridir, we kepderiniň sadaka hökmünde görkezilişini gözden geçireniňde, köplenç ol gumranyň bir görnüşini aňladýar; emma Abramyň sadakasyndaky kepderi şeýle bir ýaş guşy görkezýär welin, onuň heniz ýelekleri ýokdur, ýa-da ondan hem beter, ýelekleri ýolnup aýrylan guşy görkezýär. Bu pygamberlik derejesinde şol iki guş bugdaý bilen haşal otu aňladýar.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Soňky günlerde nyşan guş dek asmanlara galdyrylar, we hut şol wagt iki haram guş ýamanlygy göterip, ony Şinar ýurdunda öz tagtynyň üstünde oturdarlar.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Soňra meniň bilen gepleşen perişde öňe çykyp, maňa şeýle diýdi: «Indi gözleriňi galdyr-da, çykyp barýanyň nämedigini gör». Men: «Ol näme?» diýdim. Ol hem: «Bu çykyp barýan bir efa» diýdi. Ýene-de şeýle diýdi: «Bu olaryň bütin ýer ýüzündäki keşbidir». Ine, gurşundan bir talant göterildi; we bu efanyň ortasynda oturan bir aýaldyr.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Ol aýtdy: «Bu — ýamanlykdyr». Soňra ol ony efanyň ortasyna taşlady; hem-de onuň agzyna gurşundan ýasalan ýüküň daşyny goýdy.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Soňra men gözlerimi ýokaryk galdyryp seretdim, ine, iki aýal çykyp gelýärdi; olaryň ganatlarynda ýel bardy, çünki olaryň ganatlary leýlekiň ganatlary ýalydy; olar efa gapyny ýer bilen asmanyň arasynda ýokary galdyrdylar. Şonda men meniň bilen gürleşýän perişdä: «Bular efa gapyny nirä alyp barýarlar?» diýdim. Ol maňa şeýle diýdi: «Oňa Şinar ýurdumda bir öý gurmak üçin; ol ýerde berkidiler we öz binýadynyň üstünde ýerleşdiriler». Zekerýa 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Papalyk, “erbetlik” hökmünde görkezilip, ýa-da Pawlus tarapyndan “şol erbet” diýlip atlandyrylyp, 1798-nji ýylda, onuň oturan sebediniň üstüne bir talent gurşun goýlanda, ölümli ýarasyny aldy. Ondan soň spiritizm we dinden çykan protestantlyk ony ýokary galdyryp, oňa Şinarda bir öý gurjakdyr; hut şol wagtda-da Hudaý Öz ýokary galdyryp baýdak etjek öýüni gurup gutarandyr. Zekeriýada galp baýdak erbetligiň aýaly hökmünde, hakyky baýdak bolsa kepderiler hökmünde görkezilýär. Şonda dünýä her bir haram we ýigrenji guşuň kapasydyr bolan Rimiň bilen, ýa-da Hudaýyň adamzat bilen baglaşan ähdiniň nyşany bolan kepderiniň arasynda saýlaw etjekdir.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ol güýçli ses bilen batly gygyrdy-da şeýle diýdi: Beýik Wawilon ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir nejis ruhuň gaçybatalgasyna we her bir haram hem ýigrenji guşuň kapasasyna öwrüldi. Ylham 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Mesih Öz ölümi we direlişi bilen baglanyşykly şeýle diýdi: “Bu ybadathanany ýykyň, Men ony üç günde täzeden gurduraryn.” Şol üç gün, Musa bilen, Mesih bilen hem-de Milleritler bilen bolşy ýaly, bir ybadathananyň dikeldilýän pygamberlik döwrüni aňladýar. Abramyň hödürlemesinde üç ýaşly göläniň, urkaç keçiniň we goçuň talap edilmegi, häzir seredip geçýän äht taryhlarymyzyň her birinde bir ybadathananyň guruljakdygyny görkezýär. Ýüz kyrk dört müňüň soňky äht ybadathanasy asmana täç hökmünde ýokary göterilmeli baýdakdyr. Şu sebäpli göle, urkaç geçi we goç ýer haýwanlarydyr; şeýlelikde olar asmanda uçýan guşlardan tapawutlandyrylýar. Soňky günlerde gurulýan äht ybadathanasy, Iýerusalimiň ähli depelerden we daglardan ýokary göterilýän pursatydyr.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Abramyň üç äht ädiminiň ilkinjisiniň ähli böleklerini entek doly kesgitlemedik bolsam-da, şu wagta çenli sereden her bir bölegimiziň gadymy göni manydaky Ysraýylyň başlangyjynda we ahyrynda, şeýle-de häzirki zaman Ysraýylynyň başlangyjynda öz garşylygyny tapýandygyny görýäris. Biz Ylham kitabynyň on dördünji babyndaky üç perişdäniň üç ädimini Abramyň ilkinji äht ädiminde görkezdiik. Abramyň ilkinji äht ädiminde bar bolan üç perişdäniň fraktaly, Abramyň ikinji we üçünji äht ädimlerine garanymyzda, has hem aýdyň tassyklanar.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Abramyň “sekiz” gurbanlygy diňe bir Musanyň mukaddes çadyrynyň dessurlarynyň bir bölegine öwrüljek gurbanlyklary aňlatman, eýsem Hudaýyň äht halkynyň taryhynda pygamberlik wagtynyň ornuny hem kesgitleýär we tassyklaýar. Olar Ysraýylyň Hudaýyň saýlanan halky hökmünde, göni manyda bolsun ýa-da ruhy manyda bolsun, başlangyçlaryny hem-de ahyrlaryny tassyklaýar.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Pawlusyň 430 ýyly, mantyk taýdan Aýramyň 400 ýylyndan aýrylyp bilinmeýän pygamberlik döwrüdir. Olar biri-biriniň üstüne goýlanda, otuz ýyllyk bir döwri, onuň yzysüre bolsa dört ýüz ýyly emele getirýär. Biz indiki makalada şu ýerden dowam ederis.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Köne Ähtdäki ýazga geçirilen pygamberlikler ahyrky günler üçin Rebbiň sözüdür, we olaryň amala aşjakdygy, edil biz San-Fransiskonyň weýran bolşuny görenimiz ýaly, gürrüňsizdir.” Hat 154, 1906-njy ýylyň 26-njy maýy.

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