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

Ýoel Kitaby we Laodikiýaly Ýedinji Gün Adventist Ybadathanasy — Sekizinji San

Number Eight

Sekizinji San

Author

Jeff Pippenger

Published

December 9, 2025

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ol kime bilim öwreder? we ol kime taglymy düşündirer? süýtden kesilenlere, emelden aýrylanlara.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Çünki görkezme üstüne görkezme, görkezme üstüne görkezme; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz bolmalydyr. Çünki Ol bu halka peltek dodaklar we başga bir dil arkaly sözlär. Olara: “Bu dynçlykdyr, munuň bilen ýadawlara dynç berip bilersiňiz; bu hem täzelenişdir” diýdi. Emma olar diňlemek islemediler.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.

> Emma Rebbiň sözi olar üçin düzgün üstüne düzgün, düzgün üstüne düzgün; setir üstüne setir, setir üstüne setir; bu ýerde azrak, ol ýerde azrak boldy; olar gidip, yza gaçyp, döwlüp, duzaga düşüp, tutulmaklary üçin.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Şonuň üçin, eý, Iýerusalimdäki bu halka hökümdarlyk edýän masgaralaýjy adamlar, Rebbiň sözüni diňläň. Çünki siz: “Biz ölüm bilen äht baglaşdyk, dowzah bilen ylalaşdyk; joşup gelýän bela geçip gidende, ol bize ýetmez; sebäbi biz ýalany özümize pena etdik, galplygyň astynda gizlendik” diýdiňiz. Şonuň üçin Reb Hudaý şeýle diýýär: Ine, Men Sionda düýp üçin bir daş goýýaryn, synagdan geçen bir daş, gymmatly burç daşy, berk binýat; iman eden howlukmaz. Şeýle hem Men hökümi ölçeg ýüpi edip goýaryn, dogrulygy bolsa gurşun sallançagy edip goýaryn; doly ýalan penasyny süpürip äkider, suwlar bolsa gizlenilýän ýeri basyp gider. Siziň ölüm bilen baglaşan ähtiňiz ýatyrylar, dowzah bilen eden ylalaşygyňyz durmaz; joşup gelýän bela geçip gidende, siz onuň astynda depelenersiňiz. Işaýa 28:9–18.

The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.

Ierusalimi dolandyrýan masgaralaýjy adamlar Laodikiýadaky Ýedinji Günüň Adventist ýygnagynyň ýolbaşçylarydyr; Işaýa birnäçe aýat öň olary “Efraýymyň serhoşlary” we “tekepbirligiň täji” diýip kesgitläpdi. Pentikost gününde Petrus bu habaryň serhoş adamlar tarapyndan yglan edilýändigini öňe sürýänlere jogap berdi. Soňky ýagşyň döwri hakyky we galp soňky ýagşyň habary bilen baglydyr. Rebden gelen habar elmydama ybadat edýänleriň iki toparyny emele getirýär, we şol iki toparyň ikisi-de şerap içýär. Mukaddes edilen habar, ýa-da mukaddes edilen şerap, Ýowelde wepasyzlaryň agzyndan kesilip aýrylýan zatdyr.

> 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.

> Oýanyň, eý içgili adamlar, we aglaň; eý şerap içýänleriň hemmesi, nala çekiň, täze çakyr sebäpli; çünki ol agzyňyzdan kesilipdir. Ýoel 1:5.

In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.

Ýoweliň birinji babynda, Lawodikiýa Ýedinji gün Adwentist ybadathanasyny aňladýan üzümligiň erbet bagbanlary, “täze şerabyň” olaryň agzyndan “kesilip alynmagy” bilen baglanyşykly ýazgarylýar we höküm edilýär. Hudaý erbet, serhoş bagbanlardan “tagam we içgi sadakalary” bilen şekillendirilýän Hudaýyň Ruhunyň ahyrky ýagmyrdaky guýluşyny kesip aldy ýa-da saklap galdy.

> The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.

> Galla we içgi hödürlemesi Rebbiň öýünden kesilip aýryldy; ruhanylar, Rebbiň hyzmatkärleri, ýas tutýarlar. Meýdan harap boldy, ýer aglaýar; çünki galla ýok edildi; täze şerap gurady, ýag kemeldi. Eý, daýhanlar, utanyň; eý, üzüm bagbanlary, aglaşyň, bugdaý we arpa üçin; çünki meýdanyň hasyly ýok boldy. Üzüm agajy gurady, injir agajy kemeldi; nar agajy, hurma agajy hem-de alma agajy, hatda meýdandaky ähli agaçlar gurap galdy; çünki şatlyk ynsan ogullaryndan gurap ýok boldy. Guşaklaryňyzy daňyň we ýas tutuň, eý, ruhanylar; aglaşyň, eý, gurbanlyk sypasynyň hyzmatkärleri; geliň, gijäni tutuşlygyna ýüň matada geçirip ýatyň, eý, Hudaýymyň hyzmatkärleri; çünki galla hödürlemesi we içgi hödürlemesi siziň Hudaýyňyzyň öýünden saklanyp galdy. Agzybeklik yglan ediň, dabaraly ýygnak çagyryň, ýaşululary hem-de ýurduň ähli ilatyny Hudaýyňyz Rebbiň öýüne ýygnap, Rebbe perýat ediň: Wah, şol gün üçin! çünki Rebbiň güni golaýlap geldi, we Gudratygüýçliniň tarapyndan gelýän heläkçilik ýaly geler. Iýmit biziň gözümiziň alnynda kesilip aýrylmady my? Hawa, Hudaýymyzyň öýünden şatlyk we şadyýanlyk hem aýryldy. Ýowel 1:9–16.

When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”

Ýoelyň kitabynda Işaýanyň «Efraýymyň serhoşlary» «oýananda», olaryň oýanýan ýagdaýy — «täze şerap» bilen şekillendirilýän ahyrky ýagyş habarydyr. Bu habar Hudaýyň saýlanan äht halkyndan saklanyp galnypdyr. Parçada «galla» diýlen söz dänäni umumy manyda aňladýar; Hudaýyň Sözi bolsa Gökleriň Çöregidir, we şol parçada ol «biderek edilipdir».

The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.

“täze şerap” 9/11-de gelen häzirkı hakykat habarydyr. “Täze şerap gurady” we “kesilip aýryldy”, çünki “täze şerap” diňe Ýeremiýanyň “köne” ýollaryna gaýdyp gelýänler tarapyndan ykrar edilýär; sebäbi “täze” habar hemişe “köne” habar bilen ylalaşykdadyr. “Gurady” diýip terjime edilen söz ýewreý dilinde “utanylmak” manysyny berýär.

Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.

“Utananlar” Ýoweliň we pygamberleriň esasy temalarynyň biridir. Efraýymyň serhoşlary köplenç “parahatçylyk we howpsuzlyk” habary diýlip atlandyrylýan galp ahyrky ýagyş habaryndan utanýarlar. Dänäniň, täze çakyryň we ýagyň üç nyşany ahyrky ýagyşyň habaryny aňladýar. Ahyrky ýagyş şeýle hem Mukaddes Ruhuň inderilmegi hökmünde şekillendirilýär.

The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.

Mukaddes Ruhuň işi günä, dogrulyk we höküm hakda ynandyrmakdyr, hut şol tertipde-de. Hudaýyň Sözi günä hakda ynandyrýar we “däne” bilen şekillendirilýär. “Täze şeraba” eýe bolmak, “ýagyş” hem-de “şerap” bilen şekillendirilýän Mukaddes Ruha eýe bolanlary tanadýar, çünki “ýagyş” hem “şerap” hem habar ýa-da taglymat hökmünde aňsatlyk bilen görkezilip bilner.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.

> Emma men size hakykaty aýdýaryn: meniň gitmegim siziň üçin peýdalydyr; çünki men gitmesem, Teselli Beriji siziň ýanyňyza gelmez; emma men gidersem, Ony siziň ýanyňyza ibererin. Ol gelende, dünýäni günä, dogrulyk we höküm babatda paş eder: günä babatda, sebäbi olar Maňa iman etmeýärler; dogrulyk babatda, sebäbi Men Atamyň ýanyna gidýärin, siz hem Meni indi görmersiňiz; höküm babatda bolsa, sebäbi bu dünýäniň hökümdary höküm edildi. Size aýtmaly zadym entek köp, ýöne siz häzir olary göterip bilmersiňiz. Emma hakykat Ruhu gelende, Ol sizi ähli hakykata ugrukdyrar; çünki Ol Özünden sözlemez, eýsem näme eşitse, şony sözlär; geljek zatlary-da size bildirer. John 16:7–13.

Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”

Ýoýeliň “dänesi” “günä” babatda ynandyrýan Hudaýyň Sözüdir. “Dogrulyk” bolsa, “täze” (häzirki-hakykat) “şerap” (habar) hökmünde şekillendirilen häzirki hakykat habary arkaly öz adamkärçiligini ylahylyk bilen birleşdirenlerde aýan bolýar. “Ýag” “hökmüň” nyşanydyr, çünki “höküm” höküm edilýänleriň “ýagynyň” bardygyna ýa-da ýokdugyna esaslanýar. Ýoýeliň dänesi, täze şeraby we ýagy — günä, dogrulyk we höküm babatda ynandyrylyşdyr. Mukaddes Ruhuň soňky ýagyşyň dökülmegi bilen baglanyşykly işiniň ähli bölekleri bilelikde, Ýoýel olaryň üstüne “Oýanyň!” diýip buýran pursadyndan, ýagny 9/11-den başlap, Laodikýä Adwentizmini synajak hakykatlary emele getirýär.

The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.

Soňky ýagyş habarynyň üç nyşany Ylham kitabyndaky on dördünji bapdaky üç perişdäniň habarlaryna laýyk gelýär, we “ekerançylar” “utanylmaly”, “üzümçilik edýänler” bolsa “aglamaly”. Ýoýel kitabynda Hudaýyň halky hiç haçan utanmaly däldir.

> And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.

> Şonda siz Meniň Ysraýylyň arasynda bolandygymy, Meniň Hudaýyňyz Reb digimi we Menden başga hiç kimiň ýokdugyny bilersiňiz; we Meniň halkym hiç wagt utanja galmaz. Ýowel 2:27.

The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.

Daýhanlar we üzüm bagynyň seredijileri utanja galýarlar hem nalap aglaýarlar, çünki olaryň wagyz edýän galp soňky ýagyş habary, özlerine idetmek üçin berlen üzüm bagynda ýaşaýyş döretmäge güýüçsizdir. Adventizm öz pygamber aýalynyň üsti bilen, olaryň soňky ýagyş tejribesini amala aşyrmaga çagyrylandyklaryny bilýär, emma meýdanlaryň miwesi gurap gidendir. Olar aýratyn-da “bugdaý üçin we arpa üçin” utanja galýarlar hem aglaýarlar. Mesihiň direliş güni getirilen “arpa” ilkinji miwe sadakasy, Pentikost möwsümini başlatdy; bu möwsüm Pentikostda getirilen “bugdaý” ilkinji miwe sadakasy bilen tamamlandy. Efraýymyň serhoşlary utanja galýarlar, çünki olar Pentikost möwsüminiň nädogry tarapyndadyrlar; bu möwsüm 9/11-den Ýekşenbe kanunyna çenli, soňky ýagyş ýagýan mahaly, gaýtalanýar.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Köpler öňki ýagyşy uly möçberde kabul etmekde bärden gaýtdylar. Olar Hudaýyň şeýlelik bilen özleri üçin üpjün eden ähli peýdalaryny almandyrlar. Olar bu ýetmezçiligi soňky ýagşyň dolduraryna garaşýarlar. Merhemetiň iň baý bolçulygy berlen wagtynda, ony kabul etmek üçin ýüreklerini açmagy niýet edinýärler. Olar gaty aýylganç bir ýalňyşlyk edýärler. Hudaýyň Öz nuruny we bilimini bermek arkaly adam ýüreginde başlan işi yzygiderli dowam etmeli. Her bir adam özüniň zerurlygyny özi duýmaly. Ýürek her bir haramlykdan boşadylyp, Ruhuň içinde mesgen tutmagy üçin arassalanmaly. Ilkinji şägirtler Pentekost güni Mukaddes Ruhuň inmegine taýýarlanmak üçin günäni boýun almak we ondan ýüz öwürmek, yhlasly doga etmek hem-de özlerini Hudaýa bagyş etmek arkaly taýýarlandylar. Şol bir iş, diňe has uly derejede, indi hem edilmelidir. Şonda ynsan serişdesine diňe berekedi soramak we Rebbiň özü baradaky işi kämilleşdirmegine garaşmak galýardy. Işi başlan Hudaýdyr, Öz işini hem tamamlap, adamy Isa Mesihde kämil eder. Emma öňki ýagyş bilen alamatlandyrylan merhemete hiç hili biperwaýlyk bolmaly däldir. Diňe özlerine berlen nura görä ýaşaýanlar has uly nury alarlar. Eger biz işjeň mesihi häsiýetleriniň amal edilmeginde her gün öňe gitmesek, soňky ýagyşda Mukaddes Ruhuň ýüze çykyşlaryny tanap bilmeris. Ol biziň töweregimizdäki ýürekleriň üstüne ýagyp durýan hem bolup biler, emma biz ony saýgaryp-da, kabul edip-de bilmeris.” Testimonies to Ministers, 506, 507.

In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.

Waýt uýa “Elliginji gün möwsümi” diýip atlandyrýan çyzygyň çäginde, “irki ýagyn” Mesih direlenden soň asmandaky ýygnagyndan düşüp gelip, şägirtleriň üstüne dem salmagy bolupdy. Bu many-mazmunda “soňky ýagyn” Elliginji gün bolupdy. Elliginji gün möwsüminiň alfasynda birnäçe damja şägirtleriň üstüne dem arkaly berildi, omegasynda bolsa şol dem salnan şägirtler tutuş dünýä otly diller bilen gepleýärdiler. Başlangyçda hem, ahyrynda hem Mukaddes Ruhuň aýan bolmagy. Başlangyçda Hudaýlyk habaryň üsti bilen Mukaddes Ruhy ynsanlyga ýetirýär; ahyrynda bolsa diller (ynsanlyk) we ot (Hudaýlyk) bilen şekillendirilişi ýaly, Hudaýlyk bilen ynsanlyk birleşip, habaryň üsti bilen Mukaddes Ruhy ynsanlyga ýetirýär. Başlangyçdaky arpa ilkinji miwe sadakasy Mesihiň direlişine laýyk gelýär, Elliginji gün ilkinji miwe sadakasyndaky iki bugdaý çöregi bolsa Elliginji güne laýyk gelýär.

Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.

Şol iki çörek, günäniň nyşany bolan hamyrmaýany öz içine alan ýeke-täk gurbandy. Çörekler bişirilipdi; şeýlelikde bu günäniň aýrylmagyny aňladýardy, emma şol bir wagtda ýüz kyrk dört müňi aňladýan iki tolkunly çöregiň Malaky kitabyň üçünji babyndaky Ähtiň Habarçysy tarapyndan şol günälerinden arassalanan, ýöne öň günäkär bolan erkekler we aýallar bolandygyny görkezýän hakykaty tassyklaýardy. Şeýlelikde, Pentikost paslynyň alfasy Asman Çöreginiň Öz şägirtlerine öwredişini aňladýardy, şol paslyň omegasy bolsa şol bir şägirtleriň asmana ýokary galdyrylan iki çörek hökmünde nyşanlanmagyny görkezýärdi. Şeýlelikde, ot dilleri görnüşindäki ylahylyk we ynsanlyk nyşany bilen, şägirtleriň habary dünýä alyp gitmegini öňden görkezýän tolkunly gurbandyň ýokary galdyrylmagy birleşip, ýüz kyrk dört müňüň Isa Mesihi kämil görnüşde aňladýan bir gurban hökmünde ýokary galdyrylmalydygyny görkezýär; Isa Mesih hem ylahylygyň we ynsanlygyň birleşiginiň günä etmeýändigini aňladýar.

Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.

“Öňki ýagşy” “kabul etmezden”, şol bir wagtyň özünde-de “Hudaýyň” “öňki ýagşy” bilen “beren” “ähli nygmatlarynyň” “ýetmezçiliginiň soňky ýagşy arkaly dolduryljakdygyna” garaşmak “elhenç ýalňyşlykdyr.” Öňki ýagşy Ýeremiýanyň 9/11-de ýöremeli ýol hökmünde kesgitlenen “gadymy ýollarydyr.” Bu “elhenç ýalňyşlyk” bolup, şeýle hem adamlary özlerinde gaýanyň üstünde gurlan soňky ýagşy habarynyň bardygyny pikir etmäge eltýän, emma ahyrda olaryň habarynyň çägäniň üstünde gurlandygyny aýan edýän güýçli bir azaşdyryşdyr.

Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.

Petrus soňky ýagyş döwründe ýüz kyrk dört müňüň wekili hökmünde kimiň serhoş bolup, kimiň serhoş däldigini göni düşündirmekden utanmady. Ähli pygamberler ahyrky günler barada söz açýarlar, we Ýowel «Efraýymyň serhoşlarynyň» oýanýandygyny hem-de soňky ýagyşyň güýji astynda üçünji perişdäniň gaty sesli çagyryşyny jar etjek halk bolmak artykmaçlygynyň hemişelik ellerinden alnandygyny aýdyň subutnamalar bilen ýüzbe-ýüz edilýändigini görkezýär. Ýüz kyrk dört müň soňky ýagyş döwründe, 9/11-den Ýekşenbe kanunyna çenli ösdürilip, möhürlenýärler. Olar Guzynyň nirä gitse, Onuň yzyna düşýänlerdir.

Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.

Pentikost güni Petrus, Ýoel kitabyna esaslanyp, giçki ýagyn habaryny wagyz edýän şol adamlary wekil edýär. Pentikosty bütin taryhlarynyň dowamynda berjaý etmek jogapkärçiligi berlen ýehudylara Petrus tarapyndan öňki ähli Pentikostlaryň öňe görkezýän Pentikostynyň indi amala aşýandygy habar berilýärdi. Ýehudylar, Efraýymyň serhoşlary ýaly, Babiliň şerabyna şeýle bir serhoş bolupdylar welin, Ýoel kitabynyň mazmunynda giçki ýagyn habary beýan edilende, Petrusy we on birini serhoşlykda aýypladylar. Efraýymyň serhoşlary Ýoeliň birinji babyň bäşinji aýatynda “oýananda”, olar giçki ýagynyň synag işiniň garşysyna çykarylýarlar; şol ýerde iki topar ýüze çykarylýar. Synag işinde bir topar giçki ýagyn habaryny ykrar edýär, beýleki topar bolsa etmeýär.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Biz soňky ýagşyň ýagmagyna garaşmaly däldiris. Ol, üstümize düşýän merhemetiň çygy we ýagmyrlaryny tanajak hem-de kabul etjek ähli adamlaryň üstüne gelýär. Haçan-da biz ýagtylygyň böleklerini ýygnasak, hem-de Özüne bil baglamagymyzy isleýän Hudaýyň ygtybarly rehimlerini gadyrlasak, onda her bir wada ýerine ýetiriler. ‘Çünki ýer öz pyntyklaryny çykarşy ýaly, bag hem onda ekilen zatlary gögerdişi ýaly; şeýlelikde Reb Hudaý hem ähli milletleriň öňünde dogrulygy we şöhraty ösdürip çykarar.’ Işaýa 61:11. Bütin ýer ýüzi Hudaýyň şöhraty bilen doldurylmalydyr.” The Seventh-day Adventist Bible Commentary, 7-nji tom, 984.

To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.

“Ykrar etmek” diýmek, “bilimi ýatlap tapmak ýa-da gaýtadan ele almak” diýmekdir; çünki soňky ýagşyň habary soňky ýagşyň taryhyny şekillendirýän geçmişdäki mukaddes taryhlar arkaly ykrar edilýär. Petrusyň Pentikost günündäki taryhy Ýoýel tarapyndan öňe sürlen taryhy gurluşyň içinde ýerleşdirilipdi. Ýoýeliň ýagdaýy bilen Petrusyň ýerine ýetirişi 1844-nji ýylyň Ýarygije Gygyryşynyň taryhy barada iki şaýat berýär. Şol üç şaýat (we beýlekiler) soňky ýagşyň taryhynyň, ýagdaýynyň we habarynyň mysallary hökmünde “ykrar edilmelidir”.

When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.

Mesih ýokary galyp, soňra gaýdyp gelenden soň şägirtleriň üstüne demi üflände, bu Pentikostdaky beýik dökülmäniň öň ýanyndaky “birnäçe damja” ýalydy. Başlangyçda-da, ahyrynda-da Mukaddes Ruhuň dökülmeginiň bir ýüze çykyşy boldy. Mesihden şägirtlerine gelen şol birnäçe damja, omega bilen we habaryň şägirtlerden dünýä dökülmegi bilen tamamlanýan Pentikost möwsüminiň alfasy bolup durýar. Alfa arpanyň ilkinji hasyl sadakasy bilen belliklenýär we bugdaýyň ilkinji hasyl sadakasy bilen tamamlanýar. Soňky ýagşyň başlangyjy 11-nji sentýabrda Nýu-Ýork şäheriniň beýik binalarynyň ýykylyp düşürilmegi bilen belliklendi. Bu, Ýekşenbe kanunyna eltýän taryhyň başlangyjyny belleýär. 11-nji sentýabr arpanyň ilkinji hasyl sadakasy bilen, Ýekşenbe kanuny bolsa bugdaýyň ilkinji hasyl sadakasy bilen şekillendirilýär.

The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.

Efraýymyň serhoşlary özleriniň patyşalygynyň ellerinden alnyp, degişli miweleri berjek bir halka beriljekdiginiň hakykatyna oýanýarlar. Ýowel serhoşlaryň boýun egmezligini şeýle ýüze çykarýar: «iýmek» hem-de «içmek» sadakalarynyň Rebbiň öýünden kesilip aýrylandygyny, şeýle-de «täze şerabyň» olaryň agzyndan kesilip aýrylandygyny görkezýär. Ibrany dilinde «täze şerap» täze sykylan şiredir, emma bäşinji aýatda serhoşlaryň içýän «şeraby» bolsa açan şiredir. Bu ýerde şerabyň iki görnüşi bardyr; ol taglymaty aňladýar, Ýoweliň mazmunynda bolsa bu taglymat soňky ýagyş habarydyr. Efraýymyň serhoşlary açan şiräni içip geldiler, olar bolsa «täze», täze sykylan şiräden «kesilip aýrylandyr». Şerabyň iki görnüşi soňky ýagyşyň iki habaryny aňladýar, serhoşlar bolsa päk habardan «kesilip» aýrylandyr. «Kesilip aýryldy» diýip terjime edilen ibrany sözi gadymy äht baglaşyk ýörelgesine esaslanýar; onda haýwanlar kesilýärdi we olaryň bölekleriniň arasyndan geçilýärdi. «Kesilip aýrylmak» Hudaýyň äht halky hökmünde ret edilmek diýmekdir.

The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.

Ýoweliň kitaby soňky günlerde Hudaýyň halkyny, Daniel kitabynyň 1798-nji ýylda möhüriniň açylmagy netijesinde ýüze çykan Milleritlerden başlap, Daniel kitabynyň 1989-njy ýylda möhüriniň açylmagy netijesinde ýüze çykarylan ýüz kyrk dört müň bilen tamamlanýandygyny kesgitleýär. Başlangyçda Mukaddes Ruhuň dökülip berilmegi Ekseter lager ýygnagyndan 1844-nji ýylyň 22-nji oktýabryndaky lapykeçlige çenli bolan döwür arkaly şekillendirilipdi. Şol taryh Matta ýigrimi bäşdäki on gyzyň tymsalyny ýerine ýetirdi; ol tymsal ýüz kyrk dört müňüň taryhynda hem sözüň doly manysynda gaýtalanýar.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> «Matta 25-däki on gyz barada mesel hem Adventist halkynyň tejribesini görkezýär». The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Men köplenç on gyzyň tymsalyna salgylanylýaryn; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal iň ownuk jikme-jigine çenli berjaý edildi we berjaý ediler, çünki onuň hut şu wagt üçin aýratyn ulanylyşy bar, hem-de üçünji perişdäniň habary ýaly, ol berjaý edildi we döwrüň ahyryna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Erbetlikde, aldawda we azgynlykda, hatda ölümiň kölegesinde ýatan bir dünýä bar,—ukuda, ukuda. Olary oýarmak üçin janynda kimler ah çekýär? Olara haýsy ses ýetip biler? Aňym geljege tarap alnyp gidýär, şonda şeýle bir yşarat berler: ‘Ine, Güýew gelýär; Ony garşy almaga çykyň.’ Emma käbirleri çyralaryny doldurmak üçin ýag edinmegi gijikdiren bolarlar, we olar örän giç ýagyň alamatlandyrýan zady bolan häsiýetiň geçirip bolmaýandygyny bilerler. Ol ýag Mesihiň dogrulygydyr. Ol häsiýeti aňladýar, we häsiýet geçirip bolýan däldir. Hiç bir adam ony başga biri üçin gazanyp bilmez. Her kim özüniň günäniň her bir tegmilinden päklenen bir häsiýetini özi gazanmalydyr.” Bible Echo, May 4, 1896.

Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:

Kimler “şer içinde yatan bir dünyayı” “uyandırmak için can ıstırabı duymaktadır?” Bu soruya Yoel cevap verir:

> And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.

> Şeýle bolar: Rebbiň adyny çagyran her bir adam halas bolar; çünki Rebbiň aýdyşy ýaly, Sion dagynda we Iýerusalimde halas boluş bolar, hem-de Rebbe degişli bolan galyndylaryň arasynda, ýagny Rebbiň çagyrjaklarynyň içinde. Ýoel 2:32.

We will continue these things in the following article.

Biz bu meseleleri indiki makalada dowam etdireris.

> “Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.

> Direliş gününün günortadan soňky wagtlarynda, şägirtleriň ikisi Iýerusalimden sekiz mil uzaklykda ýerleşýän kiçijik Emmaus şäherçesine barýan ýoldady. Bu şägirtler Mesihiň işinde görnükli orun tutmadyk bolsalar-da, Oňa ýürekden ynanýan adamlardy. Olar Pasha baýramyny berjaý etmek üçin şähere gelipdiler we soňky bolup geçen wakalar sebäpli örän alada-gümana düşüpdiler. Olar şol ir säherde Mesihiň jesediniň mazardan alnyp gidilendigi baradaky habary, şeýle hem perişdeleri gören we Isa bilen duşuşan aýallaryň gürrüňini eşidipdiler. Indi bolsa oýlanmak we doga etmek üçin öýlerine dolanyp barýardylar. Olar gam-gussaly agşamky ýoluny dowam etdirip, sud we haça çüýleniş wakalary hakda özara gürrüň edýärdiler. Olar mundan öň hiç wagt beýle derejede doly ruhdan düşmändiler. Umytsyz we imansyz ýagdaýda, olar haçyň kölegesinde ýöräp barýardylar.

> “They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.

> “Olar ýolda kän uzak gitmänkäler, olaryň ýanlaryna nätanyş bir adam goşuldy; emma olar gam-gussalaryna we lapykeçliklerine şeýle bir berlipdiler welin, ony ünsli synlamadylar. Olar ýürekleriniň pikirlerini beýan edip, söhbetlerini dowam etdirdiler. Olar Mesihiň beren sapaklary barada pikir ýöredýärdiler, ýöne şol sapaklara düşünmäge ukypsyz ýaly görünýärdiler. Olar bolup geçen wakalar barada gürrüň edýärkäler, Isa olary teselli bermäge ýüregi gysdy. Ol olaryň gaýgysyny gördi; olaryň aňyna: Şeýle derejede peseldilmegine Özi ýol beren bu Adam hakykatdan-da Mesih bolup bilermi? diýen pikiri getirýän gapma-garşy we sersemlediji düşünjelerine Ol düşünýärdi. Olaryň gaýgysyny saklap bolmady, we olar agladylar. Isa olaryň ýürekleriniň söýgi bilen Oňa berk baglanandygyny bilýärdi, we olaryň gözýaşlaryny süpürip, olary şatlyk hem begenç bilen doldurmaga ýüregi gysýardy. Emma ilki bilen Ol olara hiç wagt ýatdan çykmajak sapaklary bermelidi.”

> “‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’

> “‘Olara diýdi: Siz ýöräp barýarkaňyz biri-biriňiz bilen nähili gürrüň edýäňiz, näme üçin gynançlysňyz?’ Şonda olaryň biri, ady Kleopas bolan, Oňa jogap berip diýdi: ‘Sen diňe Iýerusalimde nätanyşmy, bu günlerde ol ýerde bolup geçen zatlary bilmeýärmiň?’ Olar Oňa özleriniň Rebbe bolan umytsyzlygyny gürrüň berdiler, Ol barada şeýle diýdiler: ‘Ol Hudaýyň we ähli halkyň öňünde işde hem sözde gudratly bir pygamberdi’; emma, ‘baş ruhanylar we biziň ýolbaşçylarymyz,’ diýdiler, ‘Ony ölüme höküm etdirip, haça çüýlediler.’ Uly lapykeçlikden ýaralanan ýürekler we titräp duran dodaklar bilen olar şeýle hem goşdular: ‘Biz bolsa Onuň Ysraýyly halas etjekdigi umydyndadyk; üstesine-de, bu zatlaryň bolanyna şu gün üçünji gün boldy.’”

> “Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.

> Geň zat, şägirtler Mesihiň sözlerini ýatlamadylar we bolup geçen wakalary öňünden aýdanlygyny aňlamadylar! Olar Onuň aýdanlarynyň soňky böleginiň hem edil ilkinji bölegi ýaly hökman ýerine ýetjekdigine, üçünji güni täzeden direljegine düşünmediler. Ine, olaryň ýatlamaly bolan bölegi şu eken. Ruhanylar bilen ýolbaşçylar muny unutmandylar. «Taýýarlyk gününden soňky gün baş ruhanylar bilen fariseýler Pilatusyň ýanyna ýygnanyp baryp: “Jenap, biz ýatlaýarys, ol aldawçy heniz dirikä: ‘Üç günden soň men täzeden direlerin’ diýipdi”» diýdiler. Matta 27:62, 63. Emma şägirtler bu sözleri ýatlamadylar.

> “‘Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.

> “‘Soňra Olara diýdi: Eý, akmaklar we pygamberleriň aýdanlarynyň hemmesine ynanmaga ýürekden haýal bolanlar! Mesih bu zatlary çekmeli we Öz şöhratyna girmeli dälmidi?’ Şägirtler bu nätanyş adamyň kim bolup biljekdigine haýran galýardylar; Ol olaryň juda kalplaryna çenli aralaşyp, şeýle çynlakaýlyk, mähirlilik we duýgudaşlyk bilen, şeýle hem şeýle umytly sözler bilen gepleýärdi. Mesih tutulyp berlenden bäri ilkinji gezek olar umyt duýup başladylar. Olar köplenç ýoldaşlaryna içgin seredýärdiler we Onuň sözleriniň edil Mesihiň aýdardy diýen sözleri ýaly bolandygyny pikir edýärdiler. Olar haýratdan dolup, ýürekleri şatlykly garaşma bilen çalt urup başlady.”

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.

> Mukaddes Kitabyň taryhynyň hut Alfa-sy bolan Musadan başlap, Mesih ähli Ýazgylaryň içinden Özi baradaky zatlary olara düşündirdi. Eger Ol ilki bilen Özüni olara mälim eden bolsady, olaryň ýürekleri kanagatlanan bolardy. Şatlyklarynyň dolulygynda olar mundan artyk hiç zada açlyk çekmezdiler. Emma olar üçin Köne Ähtdäki nusgalaryň we pygamberlikleriň Onuň barada berýän şaýatlygyna düşünmek zerurdy. Olaryň imany şolaruň üstünde berkidilmelidi. Mesih olary ynandyrmak üçin hiç bir gudrat görkezmedi, ýöne Onuň ilkinji işi Ýazgylary düşündirmek boldy. Olar Onuň ölümine ähli umytlarynyň ýok edilşi hökmünde garapdylar. Indi bolsa Ol pygamberlerden ugur alyp, munuň hut olaryň imany üçin iň güýçli delildigini görkezdi.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> Bu şägirtleri öwredende, Isa Öz wezipesine şaýatlyk edýän çeşme hökmünde Köne Ähtiň ähmiýetini görkezdi. Häzir özlerini mesihi diýip ykrar edýänleriň köpüsi Köne Ähti taşlap, onuň indi hiç hili peýdasynyň ýokdugyny öňe sürýärler. Emma bu, Mesihiň taglymaty däldir. Ol oňa şeýle ýokary baha berýärdi welin, bir gezek şeýle diýdi: “Eger olar Musa bilen pygamberleri diňlemeýän bolsalar, ölülenden biri direlse-de, ynanmazlar.” Luka 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.

> Bu, patriarhlar we pygamberler arkaly, Adamyň günlerinden başlap zamananyň soňky sahnalaryna çenli gepleýän Mesihiň sesidir. Halasgär Täze Ähtde nähili aýdyň açylýan bolsa, Köne Ähtde-de şonça-da aýdyňlykda aýan edilýär. Mesihiň ýaşaýşyny we Täze Ähtiň taglymatlaryny aýdyňlyk we gözellik bilen ýüze çykarýan zat pygamberlikli geçmişden saçýan nurdur. Mesihiň gudratlary Onuň Hudaýlygyny subut edýär; emma Onuň dünýäniň Halasgäri bolandygyny has güýçli subut edýän delil, Köne Ähtiň pygamberliklerini Täze Ähtiň taryhy bilen deňeşdirmekde tapylýar.

> “Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.

> Pygamberlikden delillendirmek arkaly, Mesih Öz şägirtlerine ynsan tebigatynda nähili bolmalydygy barada dogry düşünje berdi. Ynsanlaryň arzuwlaryna laýyklykda tagta çykyp, patyşalyk häkimiýetini ele aljak Mesih baradaky olaryň garaşýan düşünjesi aldawçy bolupdy. Bu bolsa, Onuň eýeläp boljak iň beýik derejeden iň pes derejä çenli aşak inşine dogry düşünilmegine päsgel bererdi. Mesih Öz şägirtleriniň pikirleriniň her bir aýratynlykda arassa we hakykata laýyk bolmagyny isledi. Olar mümkin boldugyça, Oňa bölünip berlen jebir-jepanyň käsesi barada düşünmelidilerdi. Olara, olaryň heniz düşünip bilmeýän şol elhenç göreşiň dünýäniň binýady goýulmazdan öň baglaşylan ähtiň ýerine ýetirilmesidigini görkezdi. Mesih ölmeli boldy, edil kanuny bozan her bir adam günäde galmagyny dowam etdirse nähili ölmeli bolsa, şonuň ýaly. Munuň hemmesi şeýle bolmalydy, emma onuň soňy ýeňliş bilen däl-de, şöhratly, baky ýeňiş bilen tamamlanmalydy. Isa olara dünýäni günäden halas etmek üçin her bir tagallanyň edilmelidigini aýtdy. Onuň yzyna eýerijiler, Ol nähili ýaşan bolsa, şonuň ýaly ýaşamaly we Ol nähili iş eden bolsa, şonuň ýaly, güýçli hem-de tutanýerli yhlas bilen işlemelidiler.

> “Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.

> „Şeýlelik bilen Mesih Öz şägirtleri bilen söhbet etdi, olaryň Mukaddes Ýazgylara düşünmekleri üçin akyllaryny açdy. Şägirtler ýadawdylar, emma söhbet gowşamadı. Durmuş we ynam sözleri Halasgäriň dodaklaryndan döküldi. Emma muňa garamazdan olaryň gözleri tutulgy bolup galdy. Olara Iýerusalimiň ýykylşy barada gürrüň bereninde, olar heläk bolmaga höküm edilen şol şähere aglap garadylar. Emma olar ýol ýoldaşlarynyň kimdigini entek az-kem hem güman etmeýärdiler. Olar özara söhbetleriniň mowzugynyň öz ýanlarynda ýörändigini pikir hem etmeýärdiler; çünki Mesih Özi barada başga bir adam hakda aýdýan ýaly söz açdy. Olar Ony uly baýramda gatnaşanlaryň biri, indi bolsa öz öýüne dolanyp barýan adam diýip oýlandylar. Ol hem olar ýaly gödek daşlaryň üstünden seresaplylyk bilen ýöräp, käte olar bilen biraz dynç almak üçin saklanýardy. Şeýlelik bilen olar daglyk ýoldan öňe barýardylar; ýakynda Hudaýyň sag tarapynda Öz ornuny eýelejek we: „Gökte-de, ýerde-de ähli ygtyýar Maňa berildi“ diýip aýdyp biljek Şol Biri olaryň ýanlarynda ýöräp barýardy. Matta 28:18.

> “During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’

> “Ýolagçylygyň dowamynda gün ýaşypdy, syýahatçylar dynç aljak ýerlerine ýetmezlerinden öň ekin meýdanlaryndaky zähmetkeşler işlerini goýupdylar. Şägirtler öýlerine girmekçi bolýarkalar, nätanyş Adam syýahatyny dowam etdirjek ýalydy. Emma şägirtleriň kalplary Oňa çekilýärdi. Olaryň janlary Ondan ýene-de köp zat eşitmäge teşnedi. ‘Biziň bilen gal’, diýip olar aýtdylar. Ol çakylygy kabul etmeýän ýalydy, emma olar: ‘Agşam golaýlap gelýär, gün hem ep-esli geçdi’, diýip, gaýtalap haýyş etdiler. Mesih bu ýalbarmaga boýun bolup, ‘olaryň ýanyna girip, olar bilen galmaga gitdi.’”

> “Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.

> Eger-de şägirtler öz çakylyklarynda tutanýerli bolmadyk bolsadylar, ýol ýoldaşlarynyň direlen Rebdigini bilmezdiler. Mesih Öz ýoldaşlygyny hiç kime mejbury etmeýär. Ol Özüne mätäç bolanlar bilen gyzyklanýar. Ol örän pes öýe-de höwes bilen girer we iň kiçi görlen ýüregi-de şatlandyrar. Emma adamlar gökdäki Myhmany ýatlamaga ýa-da Ondan özleri bilen galmagyny haýyş etmäge aşa biparh bolsalar, Ol ýoluny dowam etdirer. Şeýlelikde, köpler uly ýitgää sezewar bolýarlar. Olar ýolda özleri bilen bile ýöreýärkä, şägirtleriň Ony tanamaýşy ýaly, Mesihe-de tanamaýarlar.

> “The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!

> Çörekden ybarat ýönekeý agşam nahary tizden taýýarlanylýar. Ol saçagyň başynda ornuny alan Myhmanyň öňüne goýulýar. Indi Ol iýmiti mübäreklemek üçin ellerini uzadýar. Şägirtler haýran galyp yza çekilýärler. Olaryň ýoldaşy öz ellerini edil Ussadynyň öňler edişi ýaly uzadýar. Olar ýene seredýärler, ine, Onuň ellerinde myhlaryň yzy görünýär. Ikisi hem dessine gygyrýarlar: Bu Reb Isa! Ol ölümden direldi!

> “They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’

> Olar turup, Özlerini Onuň aýaklaryna taşlamak hem-de Oňa sežde etmek üçin öňe atylýarlar, emma Ol olaryň gözlerinden gaýyp bolýar. Olar ýaňy-ýakynda teni gabrda ýatan Biriniň eýeläp duran ýerine seredip, biri-birine şeýle diýýärler: «Ol ýolda biziň bilen gepleşip durka we bize Ýazgylary açyp görkezýärkä, ýüregimiz içimizde ýanyp durmadykmy?»

> “But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.

> Ýöne bu beýik hoş habary ýetirmeli bolandyklary üçin olar oturyp gürrüň edip bilmeýärler. Olaryň ýadawlygy hem açlygy hem geçip gidýär. Olar naharyny dadyp hem görmän galdyrýarlar-da, şatlykdan dolup, şol bir gelen ýollary bilen derrew ýene ýola düşýärler, şäherdäki şägirtlere bu habary ýetirmek üçin howlugýarlar. Ýoluň käbir ýerleri howpsuz däldir, emma olar kert ýerlerden aşyp geçýärler, ýylmanak gaýalarda taýýarlar. Olar özleri bilen şol ýoly geçen Onuň goragynyň bardygyny ne görýärler, ne-de bilýärler. Hajy hasa taýaklary ellerinde, batyrganman biljeklerinden hem has çalt gitmegi isläp, öňe dyzaýarlar. Olar yzlaryny ýitirýärler, ýöne ony gaýtadan tapýarlar. Käte ylgap, käte büdüräp, görünmeýän Ýoldaşlary bütin ýol boýy edil gapdallarynda bolşy ýaly, olar öňe süýşýärler.

> “The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.

> “Gije garaňky, ýöne Dogrulygyň Güneşi olaryň üstüne saçýar. Olaryň ýürekleri şatlykdan bökýär. Olar özlerini täze bir dünýäde ýaly duýýarlar. Mesih diri Halaskärdir. Indi olar Onuň ölenine gynanmaýarlar. Mesih direldi — muny olar gaýta-gaýta gaýtalaýarlar. Gaýgylylara alyp barýan habary hem şudur. Olar Emmausa barýan ýoldaky ajaýyp wakany gürrüň bermelidirler. Olar ýolda özlerine kimiň goşulandygyny aýtmalydyrlar. Olar dünýä berlen iň beýik habary, adam maşgalasynyň bu dünýäde-de, bakyýetde-de umytlarynyň bagly bolan hoş habarynyň ýüzlenmesini alyp barýarlar.” The Desire of Ages, 795–801.

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