Article

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

Yoeliň Kitaby we Laodikeýadaky Ýedinji Günün Adwentist Ybadathanasy - On Birinji San

Number Eleven

On birinji san

Author

Jeff Pippenger

Published

December 14, 2025

Formats

PDF
Word
Song MP3

The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Soňky ýagşyň habary şahsy taýynlyga çagyryş bilen utgaşykda synag möhletiniň golaýlap tamamlanýandygyna degişli duýduryşdyr. Bu iki düşünje Işaýanyň görgüsiniň onunjy we on birinji baplarynda beýan edilýär, hem-de olar 1989-njy ýylda möhri açylan Daniel 11-iň habarynyň çäginde görkezilýär; şol habaryň gizlin taryhy bolsa ýüz kyrk dört müňüň möhürleniş döwründe açylýar, olar görgüde Işaýa we onuň ogullary arkaly nyşanlanýar. Bu iki ugur bilelikde Ahaza berlen duýduryşy aňladýar; Ahaz bolsa Mukaddes Ýazgylaryň pygamberliklerini gaplap duran bu iki içki we daşky ugry “düşünmeýän” Laodikialylary nyşanlaýar.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Danyýl 11:11 we Ylham 11:11 şol bir içerki we daşky beýany görkezýär; bu ýerde Danyýl daşky, Ylham bolsa içerki tarapy aňladýar. Bu iki içerki we daşky “babyr we aýat” onunjy we on birinji babyrlaryň daşky we içerki habarlary bilen gös-göni baglanyşýar, şeýle hem olar muny Işaýa 11:11-de edýärler.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Işaýa kitabyň altynjy baby 9/11-dir we ol 9/11-de Işaýanyň habarçy hökmünde päklenişini hem-de mesh edilşini kesgitleýär. Ýedinji bapdan başlap, 9/11-de gelen habaryň beýany berilýär. Onunjy bap Danieliň on birinji babyndaky soňky alty aýatyň ornuny kesgitleýär, çünki ol 1989-njy ýylda ahyrzaman wagtynda möhri açylan habar boldy.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Işaýanyň on birinji baby 9/11-i hem-de Işaýanyň ýaglanylmagyny we onuň habaryny aňladýar. Birinji aýat onunjy aýat bilen “Ýesse” arkaly baglanyşdyrylýar, onunjy aýat bolsa: “Şol günde” diýýär; on birinji aýat hem dowam edip şeýle diýýär: “Şol günde Reb Öz halkynyň galyndysyny yzyna gaýtaryp almak üçin elini ýene-de ikinji gezek uzadar.”

That day was 1850.

Şol gün 1850-nji ýyl boldy.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Ýesseýanyň kökünden bir çybyk çykar, onuň köklerinden bir şah ösüp çykar. Rebbiň Ruhy onuň üstünde mesgen tutar: paýhas we düşünje ruhy, maslahat we gudrat ruhy, bilim we Rebden gorky ruhy. Ol Rebbe bolan gorkuda ýiti düşünjeli bolar; ol gözleriniň görenine görä höküm çykarmar, gulaklarynyň eşidenine görä karar bermez. Emma garyplara dogrulyk bilen höküm çykarar, ýeriň pesgöwünli bendeleri üçin adalat bilen karar berer; agzynyň taýagy bilen ýeri urar, dodaklarynyň demi bilen pisleri öldürer. Dogrulyk onuň biliniň guşagy bolar, wepalylyk hem onuň guşagynyň bagy bolar. Möjek guzujyk bilen bile ýaşar, gaplaň owlak bilen bile ýatar; göle, ýaş ýolbars we semiz mal bile bolar, olara kiçijik bir çaga ýolbaşçylyk eder. Sygyr bilen aýy bile otlar; olaryň balalary bile ýatar; ýolbars öküz ýaly saman iýer. Emýän çaga ýylanyň hininiň üstünde oýnar, süýtden aýrylan çaga zäherli ýylanyň inine elini uzadar. Meniň ähli mukaddes dagymda olar zyýan ýetirmezler-de, ýok etmezler-de; çünki deňziň suwlar bilen örtülişi ýaly, ýer ýüzi Reb baradaky bilimden doly bolar.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Şol günde Ýişaýyň bir köki bolar; ol halklar üçin nyşan bolup durar. Milletler oňa ýüz tutarlar, Onuň dynçlyk mekany bolsa şöhratly bolar.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Şol günde Reb Öz halkynyň galanlygyny, ýagny galyp galjaklaryny, Aşurdan, Müsürden, Pathrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňziň adalaryndan yzyna getirmek üçin elini ýene-de ikinji gezek uzadar.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 Ol halklar üçin bir baýdak diker, Ysraýylyň kowlanlaryny ýygnar we Ýehudanyň pytralanlaryny ýeriň dört künjeginden bir ýere jemlär.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Efraýymyň göripligi hem aýrylar, Ýahudanyň garşydaşlary bolsa ýok ediler: Efraýym Ýahuda göriplik etmez, Ýahuda hem Efraýymy ezýetlemez. Emma olar günbatara tarap peliştlileriň gerdenine hüjüm ederler; bilelikde gündogardakylary talarlar; Edom bilen Moabyň üstüne el salarlar; Ammonyň ogullary hem olara boýun egerler.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Reb Müsür deňziniň aýlagyny bütinleý ýok eder; güýçli ýeli bilen derýanyň üstünde elini silkär, ony ýedi şahada urar we adamlary gury aýak bilen geçirer. Onuň halkynyň galanjalary üçin, Aşurdan galyp gelenler üçin, uly ýol bolar; edil Ysraýyl Müsür ýurdun-dan çykyp gelen günündäki ýaly. Işaýa 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Birinji aýatda şeýle diýilýär: “Ýişeýiň sütüninden bir çybyk çykar, onuň köklerinden bir Şaha ösüp çykar; Rebbiň Ruhy onuň üstünde karar tapar.” Mesihiň gudratly waspy dowam edýär, EMMA bu wasp Işaýanyň günlerinden ýa-da hatda Mesihiň adamlaryň arasynda gezip ýören günlerinden hem beter, soňky günlere has köp degişlidir.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Ünsli okalyş, birinjiden dokuzynjy aýata çenli ählisiniň Mesihiň tanadyjy aýratynlyklarydygyny görkezýär, onunjy aýatda bolsa: «We bir hasyl çykar» diýilýär. Birinji aýatdan başlap onunjy aýada çenli pikir akymynda hiç hili üzülme ýokdur. Onunjy aýatda: «we şol günde» diýilýär; bu bolsa onuň birinji aýatdaky şol bir günde bolup geçmelidigini aňladýar. Onunjy aýat bilen birinji aýat ikisi-de «kök»i görkezýär, şeýle etmek bilen hem bu iki aýaty setir üstüne setir baglanyşdyrýar.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Birinji we onunjy aýat bilelikde şeýle diýýär: «Ýesseýiň kökünden bir çybyk çykar, onuň köklerinden bir Şaha ösüp çykar; şol günde Ýesseýiň bir köki bolar, ol halklar üçin bir baýdak bolup durlar; beýleki milletler oňa ýüz tutarlar; onuň dynçlygy şöhratly bolar.

A “rod” is a symbol of authority.

“Hasa” ygtyýarlylygyň nyşanydyr.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Ol ogul dogurdy; ol ähli milletleri demir hasa bilen dolandyrmalydy; onuň Çagasy bolsa Hudaýa we Onuň tagtyna alnyp gidildi. Ylham 12:5.

A “rod” is a symbol of selection, division and separation.

“Taýak” saýlanylyşyň, bölünişiň we aýrybaşgalaşdyrylyşyň nyşanydyr.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Musa hasalary Rebbiň huzurynda, şaýatlyk çadyrynda goýdy. Ertesi gün Musa şaýatlyk çadyryna girdi; ine, Lewi öýi üçin Harunyň hasasy pyntyklapdyr, gunçalar çykarypdyr, gülläpdir we badam miwesini beripdir. Musa ähli hasalary Rebbiň huzuryndan Ysraýyl ogullarynyň ählisiniň ýanyna çykardy; olar görüp, her kim öz hasasyny aldy. Reb Musa şeýle diýdi: «Harunyň hasasyny şaýatlygyň öňünde gaýtadan goý, ol gozgalaňçylara garşy bir alamat hökmünde saklansyn; şeýlelikde sen olaryň Maňa garşy närazy gürrüňlerini düýbünden bes edersiň, şonda olar ölmezler». Musa hem şeýle etdi: Rebbiň oňa buýruşy ýaly, hut şony etdi. Sanlar 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Gül açan Harunyň hasaýasy soňky ýagyn döwründäki bir “hasa”ny alamatlandyrýar, çünki on üç “hasanyň” içinden diňe Harunyň “hasa”sy gül açyp çykypdy. Gül açyp çykmak, soňky ýagyn döwrüniň nyşanydyr; şol wagtda Hudaý soňky ýagynyň habaryny eýeleýändiklerini öňe sürýän on iki pitneçi “hasanyň” bilen hakykatdaky “hasa”nyň arasynda tapawut aýan eder; bu, şeýle hem, hakyky bilen ýalanyň arasyndaky tapawudy görkezmek üçin Ylýasyň od arkaly eden görkezmesi bilen suratlandyrylyşy ýaly. “Hasa” hem ölçegiň we höküm çykarmaň nyşanydyr.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Maña hasa taýaga meňzeş bir gamyş berildi; perişde durup şeýle diýdi: Tur, Hudaýyň ybadathanasyny, gurbanlyk ojagyny we onuň içinde sežde edýänleri ölçäwer. Ylham 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Hasa” Ýessiniň pürsünden çykýar, “Ýessi” bolsa Mukaddes Kitabyň pygamberliklerinde ýol görkezijileriň bolşy ýaly, “tapawutlanmak, saýlanyp görünmek” diýmegi aňladýar. Fares Ýessiniň hakyky “kökü” bolup, “Fares” “deşik, böwsülme, böwsüp çykmak ýa-da dargatmak” diýmegi aňladýar. Fares Ýessiniň gan nesliniň köki ýa-da başlangyjydyr. Şonuň üçin “Ýessiniň köki” alfa bolan Faresiň, omega bolsa Ýessiniň, ýagny başlangyjyň we soňuň nyşanydyr. Ýessiniň köki bir dargadylyş bilen (Fares) başlanýar we duran adamyň ýol görkezijisinde tamamlanýar. Pygamberlik taýdan adamlaryň dik durmagy bir şalygy alamatlandyrýar. Mukaddes Kitapda Fares bir gan neslini başlaýar, onuň tanadylyşyndan öň hiç bir baglanyşyk ýokdur, ady hem böwsülmäni aňladýar; şonuň üçin onuň nesil daragtynyň ýazgysy we ady Faresi başlangyç hökmünde kesgitleýär, şeýlelikde Ýessi soňy bolýar. Melhisedek hem Faresdäki ýaly, öňki nesil ugry bolmadyk hökmünde kesgitlenýän Mukaddes Kitap şahsyýetidir. Faresiň köki onuň, Ybraýymyň ondan birini beren Melhisedegiň ruhanylygyny aňladýandygy baradaky hakykaty öz içine alýar.

The order of Melchizedek is the priestly order of Christ.

Melkisedegiň tertibi Mesihiň ruhanylyk tertibidir.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Öňden gidiji biziň üçin şol ýere girdi, ýagny Melhisedegiň tertibi boýunça ebedilik Baş Ruhany edilen Isa. Ýewreýler 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Ýeşiniň köki Melkisedegiň ruhanylygydy, başlangyç bolsa ahyry şöhlelendirmelidir. Ýeşiýa görä, Ýeşi Melkisedegiň ruhanylygynyň aýaga galjak soňky toparyny aňladýar, olar milletler üçin baýdakdyr.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Şah” diýen söz ‘kesmek (agaçlary); agajyň göwresi ýa-da köki (ýykylyp kesilen ýa-da ekilen ýagdaýynda)’ diýmegi aňladýar, we bu “şah” Danyýel kitabyň dördünji babynda Nebukadnesaryňky ýaly sowulyp geçilen bir patyşalykdan ösüp çykýar. Pygamberlik taýdan agaç bir patyşalykdyr, we haçan-da bir patyşalyk soňlasa, şol agaç kesilip ýykylandyr.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

Bu parçadaky “baldak” ýokarky şahadan däl-de, düýpden çykýar. Düýp bilen şekillendirilen öňki bir patyşalykdan “hasa” — häkimiýetiň nyşany — öňe çykýar, we şol häkimiýet “hasanyň” soňky ýagşyň habarynyň “pyntyklaryny we güllerini” göterýändigine esaslanýar. Şol häkimiýet kesilip ýykylen öňki bir patyşalykdan gelip çykýar.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“kök” “Ýesseýiň köki” bolup, “töňňeden” çykýan “baldak” bolsa kökleri Ýesseýiň köki bolan şol “töňňeden” çykýar. Häkimiýeti emele getirýän baldak töňňeden çykýar, emma Şaha kökden çykýar — we kök nyşandyr. Kök başlangyçdyr, ahyry bolsa Şahadyr.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

“Şaha” sözi garawul ýa-da ýol belgisi diýmegi aňladýar. Işaýa bize Şahanyň ýekşenbe kanuny döwründe gelýändigini habar berýär.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Şol günde ýedi aýal bir erkekden ýapyşyp şeýle diýerler: “Biz öz çöregimizi iýeris we öz geýimlerimizi geýeris; diňe bize seniň adyň bilen at goýulsyn, masgaraçylygymyz aýrylsyn.” Şol günde Rebbiň şaha owadan we şöhratly bolar, ýeriň miwesi hem Ysraýyldan halas bolanlar üçin ajaýyp we görmegeý bolar. Şeýle bolar: Sionda galan we Iýerusalimde diri galan her kim, ýagny Iýerusalimde dirileriň arasynda ýazylan her biri mukaddes diýlip atlandyrylar; Reb Sion gyzlarynyň hapalygyny ýuwup aýran, Iýerusalimiň ganyny onuň içinden höküm ruhy we ýakyp arassalaýan ruh arkaly tämizlän wagtynda. Işaýa 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

Ýedi aýalyň ýapyşýan şol “bir adamy” papadyr; ol Ýekşenbe kanuny wagtynda, gämi üstündäki 8 jany galplaşdyryp, ýediden bolan sekizinjä öwrülýär. Ýekşenbe kanuny wagtynda, “şol günde” “Rebbiň şahasy owadan hem şöhratly bolar”, “Reb Sion gyzlarynyň hapaçylygyny ýuwup aýran mahaly we Iýerusalimiň ganyny onuň arasyndan höküm ruhy hem-de ýakyp arassalaýjy ruh arkaly arassalan mahaly.” Hökmüň ruhy we ýakyp arassalaýjy ruh bilen edilýän arassalama Ýekşenbe kanuny wagtynda Malakiýanyň üçünji babynda Ähtiň Habarcysy tarapyndan amala aşyrylýar. “Owadan şaha” pütükden däl-de, nyşan bolan Ýişaýyň kökünden çykýan ýüz kyrk dört müňdür.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Olaryň ygtyýary ýykylan bir patyşalygyň şahasyndan çykan hasa arkaly görkezilýär. Filadelfiýa patyşalygy 1856-njy ýyldan 1863-nji ýyla çenli ýykyldy, we şol ýykylan patyşalykda bina edilen ygtyýar Ýekşenbe kanuny wagtynda gaýtadan dikeldilýär. Nyşan bolan şaha ýokary galdyrylanda, ýüz kyrk dört müňüň Laodikeýa hereketi ýüz kyrk dört müňüň Filadelfiýa hereketine geçýär. Şonda Millerçi ýa-da Filadelfiýa patyşalygyndan çykan ygtyýar ýa-da hasa Işaýa 22:22-de Eliýakimiň üstüne goýlan açar arkaly görkezilýär.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

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

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Bu aýat 1844-nji ýylyň 22-nji oktýabryny görkezýär we Eliakimiň bir “açar” alýandygyny kesgitleýär. Ondan öňki iki aýatda Laodikeýanyň häkimiýeti Şebnadan alnyp, Eliakime berilýär. Ýekşenbe kanuny wagtynda bir wagtlar saýlanan äht halkyna berlen häkimiýet Laodikeýaly Ýedinji-gün Adventizminiň patyşalygyndan alnyp, ýüz kyrk dört müňüň Filadelfiýa hereketiniň patyşalygyna — ýagny şöhrat patyşalygyna — berilýär.

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

> Ol olara diýdi: Emma siz Meni kim diýip hasaplaýarsyňyz? Şonda Simun Petrus jogap berip diýdi: Sen Mesihsiň, diri Hudaýyň Oglusy. Isa oňa jogap berip aýtdy: Bagtlysyň, Simun Barýona, çünki muny saňa et bilen gan açyp görkezmedi, eýsem göklerdäki Meniň Atam açdy. Men saňa hem diýýärin: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün çykmaz. Men saňa gökleriň Patyşalygynyň açarlaryny bererin; ýerde näme baglasaň, gökde baglanan bolar; ýerde näme boşatsaň, gökde boşadylan bolar. Matta 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Häkimiýetiň hasasy, Petrusa berlen açar hökmünde görkezilip, Işaýa 22:22-de Eliakimiň egni üstüne goýulýar. Petrus, Ýekşenbe kanunyndan az wagt öň Mesih bilen äht baglaşýan ýüz kyrk dört müňüň şahasyny aňladýar. Şol parçanyň içinde Petrus Kaýsariýa Filipidedir; bu hem Daniel on birinji bapdaky on üçünji bilen on bäşinji aýatlaryň Paniumydyr. Onuň ady üýtgedilýär, bu bolsa äht gatnaşygy aňladýar; hem-de Petrus ady, onuň her bir harpynyň san tertipleriniň köpeldilmegi arkaly seredilende, 144,000-e deň gelýär. Eliakimiň üstüne goýulýan häkimiýet, ýa-da hasa, ýa-da açar, Şebna top ýaly meýdana zyňylanda berilýär; we ol 1856-dan 1863-e çenli kesilip taşlanan Filadelfiýa Millerit Adventizminiň kökünden çykýan “hasadyr”.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Bugdaý bilen haşal otlaryň aýrylýan pursatynda Petrus Hudaýyň äht halkynyň ygtyýarlygyny kabul edýär, çünki bugdaý Pentikostuň tolkun çöregi hödürlemesi hökmünde ýokary galdyrylmalydyr. Ilki bilen haşal otlar aýrylýar; bu, Pentikostuň tolkun çöreklerindäki hamyrmaýanyň bişirilme prosesi arkaly aýrylmagy bilen şekillendirilýär. Hasanyň ýa-da açaryň ygtyýary ýykylan bir patyşalygyň köküp galan düýbünden gelýär, hem-de nyşan bolan şahsa Yşaýyň kökünden çykýar we şol bir wagtda Yşaýyň köküdir, çünki Isa bir zadyň ahyryny başga bir zadyň başlangyjy bilen düşündirýär. Kök başlangyçdyr, şahsa bolsa ahyrdyr. Bu pygamberlik taýdan ulanylyşy Mesihiň döwrüniň-de, şu günüň-de ownuk-uşak jedel edýän ýehudylary tarapyndan düşünilip bilinmez, çünki bu soňky ýagşyň usulyýetiniň baş ýörelgesidir, hem-de ol Dawudyň öýüniň açary hökmünde-de şekillendirilýär. Açar ýapyk bolan Dawudyň öýüne gapyny açýar. Açar asman mukaddes ýerine, ýagny Dawudyň öýüne gapyny açýar. 1844-nji ýylyň 22-nji oktýabryndaky alfasy ýekşenbe kanunynyň omegasynda gaýtalanýar.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Ýeşäniň ogly Dawut, Mesihiň günlerinde jedelçi ýehudiler bilen her hili mundan beýläkki çekişmäniň soňuna nokat goýan bir syrly beýannamy ýazga geçirýär; şeýlelik bilen, bu Onuň ýehudilere bolan şaýatlygynyň hem soňuny belleýär.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Dawudyň mezmury. Reb şeýle diýdi meniň Rebbime: Men duşmanlaryňy seniň aýaklaryň astynda goýýançam, sag tarapymda otur. Reb güýjüniň hasasyny Siondan iberer: duşmanlaryňyň arasynda höküm sür. Seniň güýjüňiň gününde halkyň meýletin bolar; mukaddesligiň gözelliklerinde, daňyň bagryndan çykýan ýaly, seniň ýaşlygyňyň çygy bardyr. Reb ant içdi we ondan ýüz öwürmez: Sen Melkisedegiň tertibi boýunça ebedilik ruhanysyň. Zebur 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni bu parçany Mezmur 110-da ýerleşdirmegi karar etdi; elbetde, bu hem matematikanyň dünýäsinde aýratyn san hökmünde ykrar edilýän başga bir sandyr. “220”-niň ýarysy we “11”-iň on essesi adamy “110” sanynyň belli bir ähmiýetiniň bardygyna garaşdyrar, we hakykatdan-da şeýledir — edil bu parçanyň özüniň hem bolşy ýaly. Bu Dawudyň aýdymy bolup, Dawut ýüz kyrk dört müňüň nyşanydyr; şonuň üçin bu üzümçiligiň aýdymyndan, ýagny Musanyň we Guzynyň aýdymyndan alnan bir aýatdyr. Bu, üzümçiligiň öňki daýhanlarynyň geçilip, üzümçiligiň ýüz kyrk dört müňe berlendiginiň haçan bolýandygyny görkezýär. Şol waka ýüze çykanda, ol Pentekost möwsüminiň iň ýokary nokadynda Pentekost güýji bilen sazlaşýan “seniň güýjüňiň güni” bolýar.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Hudaýyň halky, “säheriň göwresinden” “ýigitligiň çygy” bilen çykýan gününde “islegli” bolar. Täze dogluş öwrülmäniň we ýaşaýşyň mysalydyr. Ýüz kyrk dört müň 2023-nji ýylyň iýul aýynda göwreden alyndy we olar ýigitliginiň çygy bilen doguldylar, çünki olar Gijeki Ýalkym habaryna doguldylar; bu hem başynda, ýagny olaryň “ýigitliginde”, Milleritleriň arasynda bolupdy. Bu şol bir çygdyr, sebäbi bu omega taryhynyň içinde alfa taryhynyň gaýtalanmasydyr. “Olaryň” kuwwatlandyrylýan “gününde”, Şebna öz “wezipesinden we” öz “ornundan” kowlup, aşak “indirilen” mahaly, Eliakim ýüz kyrk dört müňügi omega ruhanylary edilýär, çünki olar Melkisedegiň tertibine görä edilýär; sebäbi ýüz kyrk dört müň ölüm dadyny datmaz, ýa-da Melkisedekdäki ýaly, olar ebedilik ruhanylardyr.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

Onuň «güýjüniň gününde» Reb «Öz güýjüniň taýagyny Siondan» iberer. Onuň patyşalygynyň hem merhemetiniň (aklanmanyň), hem-de şöhratynyň (mukaddeslenmäniň) ygtyýary Onuň şöhrat täjini geýýänleriň üstüne goýlandyr, çünki olar Onuň patyşalygyny wekil edýärler. Olar Siondan iberilýärler, çünki Sionyň manysy ýüz kyrk dört müňüň baýdagyny aňladýar.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Fariseýler bir ýere ýygnananlarynda, Isa olardan sorady-da: «Mesih hakda näme diýersiňiz? Ol kimiň ogludyr?» diýdi. Olar Oňa: «Dawudyň ogludyr» diýdiler.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ol olara diýýär: Onda nädip Dawut Ruh arkaly Oňa Reb diýýär we şeýle diýýär: «Reb meniň Rebbime diýdi: Men duşmanlaryňy seniň aýagyňyň astyna goýýançam, sen meniň sag tarapymda otur»? Şeýle bolsa, eger Dawut Oňa Reb diýýän bolsa, onda Ol nädip onuň ogly bolýar?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Hiç kimse Oňa bir söz bilen jogap berip bilmedi; şol günden soň hem hiç kim Oňa indi sorag bermäge het edip bilmedi. Matta 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Mesihiň başlangyjy we soňy, ýagny alfasy we omegasy hökmünde Dawut bilen bolan pygamberlik gatnaşygy “setir üstüne setir” usulynyň esasy kada-sydyr; we şol kada jedelçi Ýehudylaryň aňyna sygmadygy ýaly, Laodikiýadaky Ýedinji Günüň Adwentisti hem Gijeki ýarym çagyryş habary döwründe Milleritleriň taryhynyň Adwentizmiň ýaşlyk döwründe asmanyň çygy dökülen ýer bolandygyna düşünip bilmez. Seniň ýaşlygyňyň “çygy” ýüz kyrk dört müňüň üstündedir, ol 9/11-de seçelenip başlady, we Ýekşenbe kanuny “gudrat güni” bolup, şol gün galyndy Melkisedegiň tertibine görä ruhanylar hökmünde ýaglanýar.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Laodikiýa döwürindäki Ýedinji Günli Adwentizmanyň kötüginden (göreşiji ybadathanadan) şahasy (ýeňiji ybadathana) çykýar; Ýesseniň kökünden bolsa, ýüz kyrk dört müň — Onuň güýjüniň gününde tolkun sadakasy hökmünde ýokary galdyrylan şöhratly miwäniň şahasy — çykýar.

We will continue these thoughts in the next article.

Bu pikirleri indiki makalada dowam etdireris.

> “Proverbs One

> “Süleýmanyň pähimleri birinji bap”

> “April 1, 1850 To the ‘Little Flock.’

> “1850-nji ýylyň 1-nji apreli ‘Kiçi Sürä’.”

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Eziz Doganlar.—Reb maňa 26-njy ýanwarda bir görnüş berdi; men ony beýan ederin. Men Hudaýyň halkynyň käbirleriniň süňňi gowşak we ukuly-huşsuz halda bolandygyny gördüm; olar diňe ýarym oýandylar we häzir ýaşap duran zamanymyzyň nämedigine düşünmeýärdiler; hem-de ‘kir çotgaly’ ‘adamyň’ içeri girendigini, käbirleriniň bolsa süpürilip aýrylmak howpundadygyny gördüm. Men Isadan olary halas etmegini, olara ýene biraz wagt gaýgyrmagyny we müdimi taýdan juda gijä galmazdan öň özleriniň elhenç howpuny görmäge rugsat bermegini ýalbaryp haýyş etdim, şonda olar taýýarlanyp bilerlerdi. Perişde: ‘Heläkçilik güýçli bir tüweleý kimin gelýär’ diýdi. Men perişdeden bu dünýäni söýenlere, öz emläklerine baglananlara, olardan ýüz öwürmäge we ýol ugrunda ruhy iýmit ýetmezçiliginden heläk bolýan aç goýunlary iýmitlendirmek üçin habarçylary tizlendirip ibermek maksady bilen olary gurban etmäge meýilli bolmadyklara rehim etmegini we olary halas etmegini ýalbaryp haýyş etdim.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> Men häzirki hakykata mätäçlik çekip heläk bolýan garyp janlary, hem-de hakykata ynanýandyklaryny ykrar edýän käbirleriniň Hudaýyň işini öňe ilerletmek üçin zerur serişdeleri saklap, olaryň ölmegine ýol berýändiklerini görüp durkam, bu görnüş gaty çydap bolmajak derejede agyrdy; men perişdeden muny menden aýyrmagyny haýyş etdim. Men şeýle-de gördüm: Hudaýyň işiniň hatyrasyna olaryň käbir emläkleri talap edilende, Isanyň ýanyna gelen ýaş ýigit ýaly, [Matthew 19:16–22.] gam-gussa bilen ýüz öwrüp gitdiler; we tizden joşup-daşýan bela olaryň üstünden geçip, ähli mal-mülklerini süpürip äkider, şondan soň bolsa ýer ýüzüniň baýlyklaryny gurban edip, gökde hazyna ýygnamak üçin juda giç bolardy.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> Soň men şöhratly Halaskäri, görmegeý hem söýgüli Rebbimizi gördüm: ol şöhrat älemlerini terk edip, öz gymmatly janyny bermek we ölmek, ýagny dogruçyl bolup nädogrylar üçin gurban bolmak üçin, bu garaňky hem ýalňyz dünýä geldi. Ol zalym masgaralanmany we gamçylanmany çekdi, örülen tiken täjini geýdi, bagda bolsa uly gan damjalaryny derledi; şol wagt bütin dünýäniň günäleriniň ýüki onuň üstündedi. Perişde: «Näme üçin?» diýip sorady. Wah, men munuň biziň üçin bolandygyny gördüm we düşündim; biziň günälerimiz üçin ol bularyň ählisini çekdi, öz gymmatly gany arkaly bizi Hudaýa halas edip getirmek üçin.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> “Soňra ýene-de meniň öňümde şu dünýäniň baýlygyny heläk bolýan janlary halas etmek üçin, olara hakykaty ibermek arkaly harç etmäge meýilli bolmadyk adamlar görkezildi; şol wagt Isa Ataň öňünde durup, olar üçin Öz ganyny, görgi-gynalaryny we ölümüni öňe sürüp ýalbarýardy; şol bir wagtda hem Hudaýyň habarçylary, olaryň diri Hudaýyň möhri bilen möhürlenmegi üçin, olara halas ediji hakykaty ýetirmäge taýýar halda garaşýardylar. Häzirki hakykata ynanýandyklaryny ykrar edýänleriň käbirleri üçin hatda şeýle az zady etmegiň özi-de agyrdy: ýagny Hudaýyň Öz puluny — olara dolandyryjylyk etsinler diýip ynanç bilen tabşyran baýlygyny — habarçylara bermek.”

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> “Şondan soň ejir çekýän Isa, Olaryň hatyrasyna Öz janyny bermäge çenli baryp ýetýän şeýle çuň gurbanlygy we söýgüsi bilen, ýene-de meniň öňümde görkezildi; soňra bolsa Onuň yzyna eýerýändiklerini aýdýan, bu dünýäniň baýlygyna eýe bolup, gutulyş işine kömek etmegi şeýle uly zat hasap edýänleriň ýaşaýşy maňa görkezildi. Perişde aýtdy: ‘Şeýleler asmana girip bilerlermi?’ Başga bir perişde jogap berdi: ‘Ýok, hiç haçan, hiç haçan, hiç haçan. Ýer ýüzünde Hudaýyň işine gyzyklanma bildirip bilmeýänler, ýokarda halas ediji söýginiň aýdymyny hiç wagt aýdyp bilmezler.’”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> «Men ýer ýüzünde Hudaýyň ýerine ýetirýän çalt işiniň tiz wagtda adalatda gysgaldyljakdygyny gördüm; we çalt habarçylar dargadylan sürini gözläp tapmak üçin öz ýollary bilen gyssagly dowam etmelidiler. Bir perişde şeýle diýdi: “Ählisi habarçymy? Ýok, ýok, Hudaýyň habarçylarynyň habary bar.”»

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> Men Hudaýyň işiniň, Hudaýdan hiç hili habary bolmadyk käbir syýahat edýänler tarapyndan bökdelendigini we masgaralanandygyny gördüm. Şeýle adamlar, borçlary bolmadyk ýerlere gitmek üçin sarp eden her dollary üçin Hudaýa hasap bererler; çünki şol pul Hudaýyň işine goldaw bolup bilerdi, emma şol puluň ýetmezçiligi sebäpli, Hudaý tarapyndan çagyrylan we saýlanan ilçilerinde mümkinçilik bolan bolsa, Hudaýyň olara berip biljek ruhy iýminiň ýetmezçiligi zerarly janlar aç galyp heläk boldular.

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> Güýçli sarsgyn başlandy we dowam eder, hakykat ugrunda berk ýapyşyp, eglişiksiz durmaga hem-de Hudaý we Onuň işi üçin gurban bermäge islegli bolmadyklaryň ählisi sarsdyrylyp aýrylar. Perişde şeýle diýdi: “Siz näme, kimdir biri gurban bermäge mejbur ediler öýdýärsiňizmi? Ýok, ýok. Bu erkin erkli sadaka bolmalydyr. Meýdany satyn almak üçin hemme zat gerek bolar.” — Men Hudaýa Öz halkyny aýamagyny ýalbaryp doga etdim; olaryň käbiri ysgyndan gaçýar, käbiri bolsa ölýärdi.

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> “Men elleri bilen zähmet çekmäge güýji bolanlaryň we işe goldaw bermäge ýardam edýänleriň, başgalaryň öz emlägi üçin jogapkär bolşy ýaly, şol güýji üçin hem jogapkärdigini gördüm.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> “Soňra men Gudraty Çäksiz Hudaýyň hökümleriniň tizden gelýändigini gördüm. Men perişdeden halka onuň dilinde geplemegini ýalbaryp soradym. Ol diýdi: ‘Sinai dagynyň ähli gürrüldileri we ýyldyrymlary Hudaý Sözüniň açyk hakykatlary bilen täsirlenmejekleri herekete getirmez; perişdäniň habary hem olary oýandyrmaz.’” Review and Herald, April 1, 1850.

Back to Articles