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# The Book of Daniel - Number One-Hundred and Eighty-Two

Danyýel Kitaby — Ýüz segsen iki៕

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Pygamberlikdäki Ylalaşyklar we Söweşler: Gadymy Selewkden Häzirki Zamanyň Geosyýasatyna çenli

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Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

On üçünji we on dördünji aýatlar Selewk bilen Makedoniýaly Filipiň bileleşik döredýän bir taryhyny görkezýär, we olar Rimiň ilkinji wekil goşuny bolan Amerikanyň Birleşen Ştatlaryny alamatlandyrýar, Makedoniýa (Gresiýa) bolsa Birleşen Milletler Guramasynyň nyşanydyr. Şol irki taryhda demirgazygyň patyşasy (Selewk) bilen Filipiň (Gresiýanyň) bileleşigi Panium söweşine alyp barýan taryhy aňladýar; şol söweş ýeriniň şäher ady iki asyrdan soň Paniumdan Kesariýa Filipä öwrüldi. Şäheriň şol goşa ady Selewk bilen Makedoniýaly Filipiň bileleşigini hatyralamak üçin goýulmandy.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

“Caesarea Philippi” ady gadymy döwürde Paneas ýa-da Panium diýlip tanalan şäheriň taryhy özgerişinden gelip çykýar. Şäher ilki bilen grek hudaýy Pana bagyşlanan meşhur çeşmä ýakynlygy sebäpli Paneas diýlip atlandyrylypdyr. Gadymy döwürde möhüm dini merkez bolan bu çeşme Iordan derýasyna goşulýardy.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Beýik Hirod patyşanyň höküm süren döwründe, takmynan b. e. öňki I asyrda, şäher düýpli taýdan täzeden abadanlaşdyryldy, giňeldildi we gözel keşbe getirildi. Kesarýa Filippi Beýik Hirodyň ogly Hirod Filip tarapyndan atlandyryldy. Ol şäheri Rim imperatory Sezar Awgustyň hormatyna Kesarýa diýip, öz adyna görä bolsa Filippi diýip atlandyrdy; şeýlelikde, Kesarýa Filippi diýen at emele geldi. Şonuň üçin “Kesarýa Filippi” ady, Hirodyň Sezar Awgusta edýän hormatyny aňladýan “Kesarýa” bilen, Hirod Filipi sarpalayan “Filippi” bölekleriniň birleşmesidir.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Pygamberlik taýdan Panium Selewkos bilen Makedoniýaly Filipiň arasyndaky konfederasiýa bilen, şeýle hem Sezar bilen Hirod Filipiň arasyndaky bileleşik bilen baglanyşyklydyr. Bu iki bileleşik, Selewkos we Filip arkaly şekillendirilen Putiniň Russiýasynyň çökmeginden soň ýüze çykýan Amerikanyň Birleşen Ştatlary bilen Birleşen Milletler Guramasynyň arasyndaky bileleşigi beýan edýär. Şeýle hem olar, ikisi-de Rimiň wekilleri bolan Sezar bilen Filip arkaly şekillendirilişi ýaly, ene bolan Papalyk bilen gyz bolan Amerikanyň Birleşen Ştatlarynyň arasyndaky bileleşigi hem görkezýär. Olar bilelikde Amerikanyň Birleşen Ştatlarynyň “Rim häkimiýetiniň elinden tutmak üçin aýlagyň aňyrsyna uzanýandygyny” we “Ruhçylygyň ellerini gysmak üçin uçurymyň üstünden ýetýändigini” görkezýärler. On altynjy aýatyň ýekşenbe kanunyndan öň, üç gatly birleşik eýýäm ornaşdyrylandyr.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Panium grekleriň Pan hudaýyna ybadat edişiniň merkezini aňladýar. Grek hudaýy Pan’a bagyşlanan çeşme şol döwürde “Jähennemiň derwezeleri” diýlip hem tanalýardy, we Isa şol ýere baryp görende, Onuň “Jähennemiň derwezeleri” baradaky sözi soňky günlerde bolup geçýän, Gresiýanyň (globalizmiň) syýasy hem-de dini häsiýetleri bilen ýüz dönderen protestantizmiň arasyndaky göreşi görkezýär. Bu, ikinji aýatda Gresiýanyň giňişligini gozgalaňa getiren baý Prezident tarapyndan ilkinji gezek başlanan söweşdir. Ol bütindünýä möçberindäki daşarky söweş bolmak bilen birlikde, Amerikanyň Birleşen Ştatlarynyň içinde-de bolup geçýän içerki söweşdir.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Globalizmiň dini — ajdarhanyň dinidir; bu biziň häzirki şertlerimizde “woke-izm” dinidir. 2020-nji ýylda Ylham kitabyň on birinji babynda tanadylýan düýpsüz çukurdan çykan ýyrtyjy haýwan özüniň syýasy we dini güýjüni ýüze çykardy hem-de ýer ýüzüniň ýyrtyjy haýwanynyň iki şahyny öldürdi. Şol düýpsüz çukur, beýleki zatlar bilen birlikde, Iordan derýasyny iýmitlendirýän “Panyň çeşmesi” bilen şekillendirilýär.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Grek mifologiýasynda Pan tebigat, ýabanylyk hem-de oba aýdym-sazy bilen baglanyşdyrylýardy; oňa bagyşlanan çeşmäniň bolmagy hem-de onuň ybadat edýänler üçin dini ähmiýete eýe bolmagy munuň bir görkezijisidir. Hudaý Pan köplenç geçiniň aýaklary, şahlary we gulaklary bilen şekillendirilýär. Pan çopanlaryň we dowarlaryň hudaýy hasaplanýardy hem-de köplenç tokaýlarda we daglarda bökjekläp, oýnak hem-de degişgen bir hudaý hökmünde beýan edilýärdi. Pananyň geçi aýakly hudaý hökmünde göz öňüne getirilmegi Daniel kitabynyň sekizinji babyna laýyk gelýär; ol ýerde Gretsiýa erkeg geçi arkaly aňladylýar. Geçiler gadymy Gretsiýada giňden ýaýran öý haýwanlarydy we köplenç Panyň gezip ýör diýlip ynanylýan daglyk ýerlerde duş gelýärdi. Bu şekillendiriş Panyň ikonografiýasynyň esasy aýratynlygyna öwrüldi hem-de hudaýy beýan edýän grek sungatynda we edebiýatynda, şol sanda milli pul birliginde-de, dowam etdi.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Isa Kesariýa Filipä baranda, Ol “Dowzahyň derwezeleriniň” ýygnaga garşy üstün çykmajakdygyny aýtdy. Pýotrusyň Isanyň soragyna jogap edip aýdan zady, hristian taryhynda we däp-dessurynda “Hristian Ykrarnamasy” hökmünde düşünilýär.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Isa Kesariýa Filipiniň töwereklerine gelende, şägirtlerinden sorap diýdi: «Ynsan Ogly bolan Men hakda adamlar näme diýýärler?» Olar bolsa: «Käbirleri Seni Ýahýa Çümdüriji diýýärler; käbirleri Iliýas; beýlekiler Ýeremiýa ýa-da pygamberleriň biri diýýärler» diýdiler. Ol olara: «Emma siz Meni kim diýip aýdýarsyňyz?» diýdi. Şonda Simon Petrus jogap berip aýtdy: «Sen Mesihsiň, diri Hudaýyň Oglusy». Isa oňa jogap berip diýdi: «Bagtly sen, Simon Barýona; çünki muny saňa et bilen gan aýan etmedi, eýsem göklerde bolan Atam aýan etdi. Men saňa-da aýdýaryn: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde bina ederin; dowzahyň derwezeleri oňa garşy üstün çykmaz. Saňa gökleriň Patyşalygynyň açarlaryny bererin; ýerde baglajak her zadyň göklerde baglanan bolar, we ýerde çözjek her zadyň göklerde çözülen bolar». Soňra Ol şägirtlerine Öziniň Isa Mesihdigini hiç kime aýtmazlyklaryny berk tabşyrdy. Matta 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Bu parça ähmiýetlidir, sebäbi ol Isanyň gullugynda hem-de hristian taglymatynyň kemala gelşinde öwrülişik pursadyny aňladýar. Petrusyň Isany Mesih, diri Hudaýyň Ogly diýip ykrar etmegi hristian imanynyň binýady we ybadathananyň gurlan özeni hökmünde görülýär. “Men öz ybadathanamy şu gaýanyň üstünde guraryn” diýen jümle katolik däbinde Isanyň ybadathananyň guruljak “gaýasy” diýip görkezýän hut Petrusyň özüne salgylanma hökmünde düşündirilýär. Bu düşündiriş katolik taglymatynda papanyň ilkinjilik hukugynyň we ygtyýarynyň esasy bolup hyzmat edýär.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

Protestant ylahyýetinde “gaýa” diýleniň gös-göni Petrusa şahsy taýdan degişli däldigi, eýsem Petrusun Isanyň Mesih we Hudaýyň Oglydygy baradaky iman ykraryna degişli diýlip düşünilýär. Bu garaýşa görä, ybadathananyň binýady Petrus däl-de, Isanyň Mesih we Hudaýyň Oglydygy baradaky ykrardyr. Ylahyýet taýdan düşündirilişi nähili bolandygyna garamazdan, Matta 16:13–20-de beýan edilýän Petrusun ykrary, Isanyň Mesih we Hudaýyň Ogly hökmünde şahsyýetini nygtamak hem-de ybadathananyň wezipesini we maksadyny tassyk etmek bilen, hristian ynanjynda merkezi we binýady goýujy bir parça hasap edilýär.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Öňki makalada biz «Asyrlar Islegi» kitabyndan bir parçany hödürledik; şol ýerde White uýa Mesihiň Kesariýa Filipä baryp görmegi bilen baglanyşykly käbir meseleleri görkezýär. Onuň belleýän nokatlarynyň biri hem, Mesihiň Kesariýa Filipäniň sapaklaryny beýan etmek maksady bilen şägirtleri ýewreýleriň täsirinden daşlaşdyrandygydyr.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Isa bilen Onuň şägirtleri indi Kesariýa Filipiniň töweregindäki şäherleriň birine gelipdiler. Olar Galileýanyň çäklerinden daşarda, butparazlygyň höküm süren bir sebitindediler. Bu ýerde şägirtler iudizmiň dolandyryjy täsirinden aýrylyp, butparaz ybadaty bilen has ýakyn gatnaşyga getirildiler. Olaryň daş-töwereginde dünýäniň ähli künjeklerinde bar bolan yrymlaryň dürli görnüşleri görünýärdi. Isa bu zatlaryň görnüşiniň olarda butparazlar babatda öz jogapkärçiliklerini duýmaklaryna sebäp bolmagyny isledi. Ol bu sebitde bolan wagtynda, halka öwretmekden çekilip, Özüni has doly şägirtlerine bagyş etmäge çalyşdy.” The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

2020-nji ýylyň 18-nji iýulynda Mesih 2001-nji ýylyň 11-nji sentýabrynyň şägirtlerini Laodikiýa Adventizminiň täsirinden çykardy. On gyz baradaky tymsalda ilkinji lapykeçlik, geçilip barylýan ýaňsaçylaryň ýygnagyndan hereketiň aýrylmagyny emele getirdi. Bu hakykat Millerit taryhynda 1844-nji ýylyň 19-njy aprelinde, soňra bolsa 2020-nji ýylyň 18-nji iýulynda ýerine ýetdi. Şondan soň gijä galma döwrüniň taryhy başlandy, we ol hem birinji, hem-de üçünji perişdäniň hereketinde “Hakykat” möhürini göterýär.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Ilkinji lapykeçlik üç sany ýol belgileriniň ilkinjisidir, we bu taryh 1844-nji ýylyň 22-nji oktýabryndaky Beýik Lapykeçlik bilen tamamlanýar; ol Ylham kitabynyň on birinji babyndaky “uly ýer titremäni” öňden nyşanlaýar. Ýewreý elipbiýiniň başlangyjy bolan birinji harp lapykeçligi aňladýar, we ahyry bolan ýigrimi ikinji harp hem lapykeçligi aňladýar. Gozgalaňy aňladýan on üçünji harp, Akmak Gyzlaryň lapykeçligini kesgitleýär; ýary gije çykan çagyryş, kimleriň bu krizise taýýarlanandygyny we kimleriň taýýarlanmadygyny ýüze çykaryp, olaryň ýiten ýagdaýyny aýan edýär. Ýewreý elipbiýiniň ýigrimi iki harpy, şol taryhyň içinde amala aşýan Ylahylygyň ynsanlyk bilen birleşmeginiň nyşanyny görkezýär; emma Milleritler taryhy ilkinji Kadeşi aňladýar, biziň şu günki taryhymyz bolsa soňky Kadeşi aňladýar.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Iki setir özara ugurdaşdyr, emma olaryň biri Hudaýyň halkynyň şowsuzlygyny, beýlekisi bolsa Hudaýyň halkynyň ýeňşini aňladýar. Haça çüýlenişiň öň ýanynda Isa Öz şägirtlerini Paniuma getirşi ýaly, Öz soňky gün şägirtlerini-de Paniuma getirdi, we munuň bilen Ol bir lapykeçligiň soňky gün şägirtlerini Matta injiliniň on altynjy babyndaky taryhda “Ýahudylyk” bilen aňladylan Laodikeýa Adwentizminiň “gözegçilik ediji täsirinden” aýyrmagyna ýol berdi. Şeýle etmek bilen, Ol şol bir wagtda Öz şägirtlerini butparazlyk bilen has ýakyn aragatnaşyga-da getirdi; şeýlelikde, häzirki wagtda bütin dünýäni haýwanyň nyşanyny kabul etmäge alyp barmak üçin ulanylýan häzirki zaman aragatnaşyk ulgamlary bilen aňladylan şeýtany güýjüň doly ýaýbaňlanan ýüze çykyşynyň içinde ýaşaýan Öz soňky gün şägirtleriniň iş gurşawyny hem şekillendirdi.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Kaýsariýa Filippiniň taryhy Paniý söweşiniň taryhy hem-de on üçünji aýatdan on bäşinji aýada çenli bolan aýatlar bilen gabat gelýär. Mesih bilen Onuň şägirtleri haçyň kölegesinde durýardylar; bu, soňky günlerdäki Onuň şägirtleriniň ýekşenbe kanunynyň kölegesinde duruşyny nusgalaýardy. Şol ýerde, ýagny on üçünji aýatdan on bäşinji aýada çenli bolan bölümde — bu Kaýsariýa Filippi hem-de Paniý söweşi bolup, bu gün biziň durýan ýerimizdir — Mesih on altynjy aýatda boljak zatlar barada Öz şägirtlerine öwretmäge başlady.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> „Ol Olara garaşýan ezaplar barada aýtmakçy bolupdy. Emma ilki Ol ýalňyzlykda çekilip, olaryň ýürekleriniň Onuň sözlerini kabul etmäge taýýar edilmegi üçin doga etdi.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Mesih şägirtlerine haç barada aýtmazdan öň, ilki daşlaşdy, ýa-da eglendi; şeýlelikde, tymsalda hem-de 2020-nji ýylyň 18-nji iýulyndan 2023-nji ýylyň iýulyna çenli bolan taryhda eglenme wagtyny görkezdi.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Olaryň ýanyna goşulanda, Ol olara ýetirmegi isleýän zadyny bada-bat aýtmady. Muny etmezden öň, geljek synag üçin berkidilmekleri maksady bilen, Olara Özüne bolan imanyny ykrar etmäge mümkinçilik berdi.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

2023-nji ýylyň iýul aýynda Reb göwnüçökgünlige gatnaşygy bolanlara öz imanyny beýan etmäge mümkinçilik berip başlady. Muny Ol Ýezekiliň otuz ýedinji baby baradaky habary açmak bilen etdi; bu bolsa 2001-nji ýylyň 11-nji sentýabrynyň habarynyň tassyknamasydy. Ol 2001-nji ýylyň 11-nji sentýabryndaky möhürleniş döwrüni ýakyn wagtda geljek Ýekşenbe kanuny bilen baglanyşdyrýan ýüplük boldy. Muny ol 2020-nji ýylyň 18-nji iýulyndaky göwnüçökgünligi hakykatyň gurluşynyň içine ýerleşdirmek arkaly etdi, çünki görmäge taýýar bolanlar her bir özgertme hereketiniň özüne mahsus mukaddes taryhynyň içinden geçýän bir temasynyň bardygyny tanap bilerdiler.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Soňky günlerde üçünji «waý» habary 2001-nji ýylyň 11-nji sentýabrynda geldi; soňra üçünji «waý» barada ýalan habar yglan edildi we ol lapykeçlik döretdi, emma olaryň üç ýarym günläp öli, gurak we dargap giden süňkler bolup ýatandan soň täzeden janlanmagyna sebäp bolan habar dört ýeliň habarydy; bu hem üçünji «waý»dyr.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Soňky günleriň şägirtleri, görmek isleýän bolsalar, ýüz kyrk dört müňüň möhürlenişiniň üç ýolbelgisiniň her ädimde şol bir mowzugy aňladýandygyny hem-de ikinji ädimde ýewreý elipbiýiniň on üçünji harpy arkaly şekillendirilen pitnäniň habary “Hakykat” hökmünde tassyklanyny görüp bilerler. Reb tarapyndan berlen ikinji şaýat hem, öňki özgertme hereketleriniň ilkinji lapykeçliginiň Hudaýyň aýan edilen erkine garşy pitnä esaslanandygydy: Musa ogluny sünnet etmedik bolsun, ýa-da Uzza sandyga el degiren bolsun, ýa-da Marta bilen Merýem Isanyň Lazaranyň ölümi baradaky sözüne şübhe eden bolsun. Ilkinji lapykeçligiň boýun egmezlige esaslanandygyny tassyk etmedik ýeke-täk özgertme çyzygy Milleritleriň özgertme hereketi boldy; emma şol wagtda hem Milleritleriň taryhynyň içki ýolbelgilere eýedigi, şol ýolbelgileriň bolsa sekizinjiniň, ýediniň biri bolmagynyň hakykatyna esaslanandygy görkezildi.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Sekizinjiniň ýediden bolandygy baradaky hakykat häzir açylyp görkezilýän Isa Mesihiň Ylhamynyň esasy bölekleriniň biridir; Filadelfiýaly Millerçi hereketiň Laodikiýa ýygnagyna geçişi bolsa, üçünji perişdäniň Laodikiýa hereketiniň ýüz kyrk dört müňüň Filadelfiýa hereketine haçan geçjekdigini kesgitlän ýol belgisi boldy. Şeýlelikde, ilkinji Millerçi lapykeçligiň olaryň hereketi boýun egmezlik görkezmezden amala aşyrylandygy hakykaty, soňky günlerdäki şol bir ýol belgisi üçin garşylyklı deňeşdirme berdi; ol ýerde üçünji perişdäniň Laodikiýa hereketi boýun egmezlik edip, bir lapykeçlik dörederdi, we şeýle etmek bilen Millerçi ýol belgisi bilen sazlaşardy, hem-de ýüz kyrk dört müňüň hereketiniň sekizinjidigini, ýagny ýediden bolandygyny görmäge mümkinçilik berýän mantygy emele getirýärdi.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

2023-nji ýylyň iýul aýynda Reb Öz soňky günler halkyny ýekşenbe güni baradaky kanunyň krizisine taýýarlamak üçin “çölde gygyryjy ses” galdyrdy, we Ol doga içinde gijikdirip, şägirtleriniň ýanyna gaýdyp gelenden soň, olara öz imanlaryny beýan etmäge mümkinçilik berdi. Mesihiň döwründe bu habar Onuň çokundyrylmasydy, ýagny Isanyň Isa Mesih bolýan nokady. Şol ýol belgisi 2001-nji ýylyň 11-nji sentýabry bilen gabat gelýär, we Onuň şägirtlerinden adamlaryň näme pikir edýändigi soraldy, soňra bolsa şägirtleriň özleriniň Mesih hakda näme pikir edýändigi soraldy.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> Olara goşulanda, Ol ýetirmek islän zadyny derrew olara aýtmandy. Muny etmezden öň, geljekki synag üçin berkedilsinler diýip, olara Özüne bolan imanlaryny ykrar etmäge mümkinçilik berdi. Ol şeýle sorady: «Adamlar Meni — Adam Ogluny — kim diýip aýdýarlar?»

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> Gynansak-da, şägirtler Ysraýylyň özleriniň Mesihini tanamakda şowsuzlyga uçrandygyny boýun almaga mejbur boldular. Hakykatdan-da, käbirleri Onuň gudratlaryny görenlerinde, Ony Dawudyň Ogludyr diýip yglan edipdiler. Betsaýdada doýurylan mähelle Ony Ysraýylyň patyşasy diýip yglan etmegi isläpdi. Köp adamlar Ony pygamber hökmünde kabul etmäge taýýar eken; emma Ony Mesih diýip ynanmandylar.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Adventizmiň köpçüligi 2001-nji ýylyň 11-nji sentýabrynyň üçünji weýine ynanmady. Olar hereketde beýan edilen pygamberlik Sözüniň käbir gudratlaryna ynanýardylar, we käbirleri 2001-nji ýylyň 11-nji sentýabry baradaky habaryň hakykatyň käbir böleklerini öz içine alýandygyna düşünýärdi, ýöne olar 2001-nji ýylyň 11-nji sentýabrynyň öňe süren talaplaryna hakykatdan-da ynanmadylar.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

2001-nji ýylyň 11-nji sentýabryndaky talap 1840-njy ýylyň 11-nji awgustyndaky talap arkaly nusgalanandyr, we şol talap Waýtyň uýasy 1840-njy ýylyň 11-nji awgustynyň ýerine ýetmegini düşündirende beýan edilipdi. Ol şeýle diýdi:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Takyk bellenen wagtynda Türkiýe öz ilçileri arkaly Ýewropanyň soýuzdaş döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiliginiň astyna goýdy. Bu waka pygamberlik öňünden aýdylan sözi takyk ýerine ýetirdi. Bu ýagdaý mälim bolanda, köp sanly adamlar Milleriň we onuň hyzmatdaşlarynyň kabul eden pygamberlik düşündiriş ýörelgeleriniň dogrulygyna ynandylar, hem-de Mesihiň gelşi hakyndaky herekete ajaýyp bir itergi berildi. Ylymly we ýokary derejeli adamlar Miller bilen bile, onuň garaýyşlaryny wagyz etmekde-de, neşir etmekde-de birleşdiler, we 1840-njy ýyldan 1844-nji ýyla çenli iş çalt depginler bilen giňeldi.” Beýik göreş, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

1840-njy ýylyň 11-nji awgustynda tassyklanan zat, Milleriň pygamberlik garaýyşlarynyň dogrudygydy; 2001-nji ýylyň 11-nji sentýabry baradaky talap bolsa, Future for America-nyň pygamberlik garaýyşlarynyň dogrudygyny tassyklaýyşdyr. 2023-nji ýylyň iýul aýyndaky toba etmedik köpçülik, Mesih tarapyndan düzülip, Future for America-a ynanylyp tabşyrylan usulyýetiň hakykatdan-da soňky ýagşyň usulyýetidigini kabul edip bilmedi we kabul hem etmezdi. Emma soň Mesih Öz şägirtlerinden köpçüligiň däl-de, hut olaryň näme pikir edýändigini sorady.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> Isa indi şägirtleriň özlerine degişli bolan ikinji bir sowaly berdi: «Emma siz Meni kim diýip aýdýarsyňyz?» Petrus jogap berdi: «Sen Mesihsiň, diri Hudaýyň Oglusy.»

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> Ilkibada, Petrus Isanyň Mesihdigine iman edipdi. Ýahýa Çümdürijiniň wagzy arkaly ynandyrylan we Mesihi kabul eden başga-da köp adam, Ýahýa zyndana taşlanyp soň hem ölüme berlen wagty, onuň wezipesi barada şübhelenip başladylar; indi bolsa olar uzak wagt bäri garaşyp ýörenleriniň Isa Mesihdigine hem şübhe edýärdiler. Isanyň Dawudyň tagtynda Öz ornuny eýelemegine yhlas bilen garaşan şägirtleriň köpüsi, Onuň beýle niýetiniň ýokdugyna göz ýetirenlerinde, Ony terk etdiler. Emma Petrus bilen onuň ýoldaşlary öz wepalylygyndan ýüz öwürmediler. Düýn öwüp, bu gün ýazgarýanlaryň durnuksyz ýoly Halasgäriň hakyky yzarlawçysynyň imanyny syndyrmady. Petrus şeýle diýdi: “Sen Mesihsiň, diri Hudaýyň Oglusy.” Ol Rebbi Patyşalyk hormatlarynyň täji bilen täçlendirilmegine garaşman, Ony peseldilişinde kabul etdi.

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> Petr on ikiniň imanyny beýan edipdi. Şeýle-de bolsa, şägirtler heniz hem Mesihiň wezipesine düşünmekden juda daşdadylar. Ruhanylaryň we ýolbaşçylaryň garşylygy hem-de ýoýup görkezmeleri olary Mesihden ýüz öwürtmese-de, muňa garamazdan, olary uly derejede çykgynsyzlyga salýardy. Olar öz öňlerindäki ýoly aýdyň görmeýärdiler. Irki terbiýeleriniň täsiri, ravwinleriň taglymy, däp-dessuryň güýji henizem hakykata bolan garaýyşlaryny bökdeýärdi. Wagtal-wagtal Isadan gymmatly nur şöhleleri olaryň üstüne saçýardy, emma köplenç olar kölegeleriň arasynda sermeşip ýören adamlar ýalydylar. Emma şol gün, olaryň imanynyň beýik synagy bilen ýüzbe-ýüz edilmezinden öň, Mukaddes Ruh güýç bilen olaryň üstüne gondy. Biraz wagtlyk olaryň gözleri “görünýän zatlardan” sowlup, “görünmeýän zatlary” synlamaga gönükdirildi. 2 Korintoslylar 4:18. Adamzat sypatynyň astynda olar Hudaýyň Oglunyň şöhratyny saýgardylar.

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> „Isa Petrusa jogap berip şeýle diýdi: «Bagtlysyň sen, Şimun Bar-Ýona; çünki muny saňa et bilen gan aýan etmedi, eýsem göklerde bolan Meniň Atam aýan etdi».“ Asyrlaryň Islegi, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Mesihiň Hudaýyň Ogludygyny kesgitläp aýdan Piteriň ykrary, şol taryhyň synag soragyna göni ýüzlendi. Hudaýyň pygamberlik Sözi boýunça bellenilişi ýaly, Mesihiň peýda bolmagynyň wagty gelip ýetipdi, we diňe şol hakykaty kabul edenler Piteriň aýdan sözünde şekillendirilenleriň arasyna goşularlardy. Piter 2001-nji ýylyň 11-nji sentýabrynda berkidilen habary kabul edýänleri we Isanyň Hudaýyň Ogludygyny ykrar edýänleri aňladýar. “Piter on ikiniň imanyny beýan edipdi,” we onuň wekilçilik eden şol on ikisi ýüz kyrk dört müňdi. Şol sebäpli, Mesih bu ýerde Simun Bar-Ýonanyň adyny Piter diýip üýtgetdi.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simon” “eşidýän adam” diýmegi aňladýar, “bar” bolsa “ogly” diýmegi aňladýar, Ýunus bolsa “kepderi” diýmekdir. Simon kepderiniň habaryny eşidenleri wekilçilik edýärdi; ol kepderi bolsa Isanyň Mesih bolup, gudrat bilen ýaglananda, ýagny Mukaddes Ruhuň kepderi görnüşinde inmegi arkaly nyşanlaýyn görkezilen Isanyň çokundyrylmagy bilen baglanyşykly hakykatlary wekilçilik edýärdi.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Özgertme çyzyklary biri-birine deň gelýär we Ýahýa 1840-njy ýylyň 11-nji awgustynda kiçi kitaby iýen Milleritleri aňladýar. Ýermeýa şol wakaya laýyk gelýär, ol kiçi kitaby iýende bolsa, şondan soňra Hudaýyň ady bilen atlandyryldy.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Sözleriň tapyldy, men hem olary iýdim; sözüň meniň ýüregime şatlyk we begenç boldy; çünki men Seniň adyň bilen atlandyryldym, eý Reb, Hökmürowan goşunlaryň Hudaýy. Ýermeýa 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Rebbi Abram bilen äht baglaşanda, Ol onuň adyny Ybraýyma öwürdi; edil Saraý we Ýakup bilen edişi ýaly. Adyň üýtgedilmegi äht gatnaşyklaryny aňladýar, we Hudaýyň nyşanynyň aşak inýän ýolbelliginde Hudaýyň halky habary “iýmeli”, äht baglaşmaly, soňra bolsa olaryň ady üýtgedilýär. Mesihiň döwrüniň şägirtleriniň wekili hökmünde, Şimun Bar-Ýona “kepderiniň” habaryny “eşidenleri” aňladýardy.

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Ol şol bellikde Isanyň Mesih bolandygyny, Onuň Hudaýyň Oglydygyny we munuň öz içine alýan zatlarynyň ählisini ykrar edendigine şaýatlyk edende, Mesih şonda onuň adyny Petre üýtgetdi. Ol şol taryhyň Mesihiň äht halkynyň kabul eden habaryny beýan etdi, şeýle etmek bilen ol ahyrky günleriň ýüz kyrk dört müňüni hem nusgalady.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

“P” harpy iňlis elipbiýiniň on altynjy harpydyr, “E” harpy elipbiýiň bäşinji harpydyr, “T” harpy ýigriminji harpydyr, “E” harpy gaýtalanýar, we at “R” harpy bilen tamamlanýar, ol hem on sekizinji harpydyr. On alty “gezek” bäş, “gezek” ýigrimi, “gezek” bäş, “gezek” on sekiz bir ýüz kyrk dört müň edýär. Gudratly Dilçi Petere ýewreý dilinde gepledi, we Täze Äht grek dilinde ýazyldy, hem-de King James Wersiýasynyň terjimeçileri Täze Ähti iňlis dilinde taýýarladylar.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

Dürli-dürli dilleriň üç basgançagyna garamazdan, Hudaýyň Ogludygy bolan Mesih, Gudratly Dilçi we Gudratly Sanagçy hökmünde, Matta ýazan Hoş Habarynyň on altynjy babynda ýüz kyrk dört müňüň möhürlenişiniň, Paniýum söweşi hem-de Onuň Sezareýa Filipä sapary bilen laýyk gelýän bir şekilini ýerleşdirdi. Muny Ol diliň we sanlaryň üstündäki Öz ygtyýaryny ulanyp etdi, çünki Ol hem Palmoni (Gudratly Sanagçy), hem-de Sözdür (Gudratly Dilçi).

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> Takmynan iki müň ýyl mundan öň, syrly ähmiýete eýe bolan bir ses asmanda, Hudaýyň tagtyndan eşidildi: «Ine, Men gelýärin». «Sen gurbanlygy-da, sadakany-da islemediň, emma Maňa bir ten taýýarladyň…. Ine, Men gelýärin (kitabyň jiltinde Men hakda ýazylgandyr), eý Hudaý, Seniň islegiňi berjaý etmäge». Ýewreýlere 10:5–7. Bu sözlerde baky asyrlardan bäri gizlin saklanyp gelnen maksadyň ýerine ýetirilşi yglan edilýär. Mesih dünýämyza gelmekçi bolupdy we ten aljakdy. Ol: «Maňa bir ten taýýarladyň» diýýär. Eger Ol dünýä ýaradylyşyndan öň Atanyň ýanynda Özünde bolan şöhrat bilen peýda bolan bolsady, biz Onuň huzurynyň nuruna çydap bilmezdik. Ony görüp-de heläk bolmazlygymyz üçin, Onuň şöhratynyň tecellisi örtülipdi. Onuň ylahyýeti ynsanlyk bilen perdelenipdi,—görünmeýän şöhrat görünýän ynsan keşbinde.

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “Bu beýik maksat nusga we nyşanlarda öňünden kölegelendirilip görkezilipdi. Mesih Musagä görnen ýanyp duran tikenek Hudaýy aýan etdi. Ylahy Zaty beýan etmek üçin saýlanyp alnan nyşan pespäl, daşyndan seredeniňde hiç bir özüne çekijiligi ýok ýaly bir gyrymsy agaçdy. Şonda Çäksiz Olan özüni ýerleşdirdi. Ähli rehmetli Hudaý Öz şöhratyny iň pespäl bir nyşanyň içinde örtdi, şeýdip Musa oňa seredip diri galyp bildi. Edil şonuň ýaly, gündiz bulut sütüni we gije ot sütüni arkaly Hudaý Ysraýyl bilen aragatnaşyk edip, adamlara Öz erkini aýan etdi we olara Öz merhemetini berdi. Hudaýyň şöhraty peseldilipdi, Onuň beýikligi örtülipdi, şonuň üçin çäkli adamlaryň ejiz nazary ony görüp bilerdi. Şeýlelikde Mesih hem ‘peselmegimiziň bedeninde’ (Filipililer 3:21, R. V.), ‘adamlar meňzeşliginde’ gelmelidi. Dünýäniň nazarynda Onda olaryň Ony islemekleri üçin hiç bir gözellik ýokdy; emma Ol ten alan Hudaý, asmanyň we ýeriň nury idi. Onuň şöhraty örtülipdi, beýikligi we jebisligi gizlenipdi, şonuň üçin Ol gamly we synaga duçar bolan adamlara golaý gelip bilýärdi.

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> Hudaý Ysraýyl üçin Musa şeýle buýruk berdi: «Goý, olar Maňa mukaddes ýer ýasasinlar; Men olaryň arasynda mesgen tutaryn» (Çykyş 25:8), we Ol Öz halkynyň arasynda, mukaddes ýerde ýaşady. Çölde olaryň ähli ýadaw sergezdançylygy döwründe Onuň huzurynyň nyşany olar bilen boldy. Şeýlelikde, Mesih hem Öz çadyryny biziň ynsan düşelgämiziň ortasynda gurdy. Ol biziň aramyzda ýaşamak, bizi Öz ilahi häsiýeti we ýaşaýşy bilen tanyş etmek üçin Öz çadyryny adam çadyrlarynyň gapdalynda dikdi. «Söz ten boldy we biziň aramyzda çadyr gurup ýaşady (we biz Onuň şöhratyny, Atadan bolan Ýeketäk Ogluň şöhraty hökmünde gördük), merhemetden we hakykatdan doly.» Ýahýa 1:14, R. V., çet ýazgysy.

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> Isa biziň aramyzda ýaşamak üçin gelenden bäri, biz Hudaýyň synaglarymyzy bilýändigini we gaýgylarymyza duýgudaşlyk edýändigini bilýäris. Adamyň her bir ogly we gyzy biziň Ýaradanymyzyň günäkärleriň Dostudygyna düşünip biler. Çünki merhemet hakyndaky her bir taglymatda, şatlyk hakyndaky her bir wadada, söýgi bilen edilen her bir işde, Halaşkärimiziň ýerdäki durmuşynda görkezilen her bir ylahy çekijilikde biz: «Hudaý biziň bilendir» diýen hakykaty görýäris.

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Şeýtan Hudaýyň söýgi kanunyny egoizmiň kanuny hökmünde görkezýär. Ol onuň tabşyryklaryna boýun bolmagyň biziň üçin mümkin däldigini yglan edýär. Ilkinji ata-enelerimiziň ýykylmagyny, ondan gelip çykan ähli hasrat bilen birlikde, ol Ýaradyja ýükleýär we şeýlelik bilen adamlary Hudaýa günäniň, ejiriň we ölümiň çeşmesi hökmünde garamaga eltýär. Isa bu aldawy paş etmelidi. Ol biziň birimiz hökmünde boýun bolmagyň nusgasyny bermelidi. Munuň üçin Ol biziň ynsan tebigatymyzy Öz üstüne aldy we biziň başdan geçirýänlerimiziň içinden geçdi. ‘Ol ähli zatda Öz doganlaryna meňzedilmäge borçly boldy.’ Ýewreýler 2:17. Eger biz Isanyň çekmedik bir zadyny çekmeli bolan bolsak, onda Şeýtan şu mesele boýunça Hudaýyň gudratyny biziň üçin ýeterlik däl diýip görkezerdi. Şonuň üçin Isa ‘ähli babatda biziň ýaly synalypdy.’ Ýewreýler 4:15. Ol biziň tabyn bolýan her bir synagymyza döz geldi. We Ol Öz bähbidi üçin bize-de erkin hödürlenýän güýçden başga hiç bir güýji ulanmadı. Ynsan hökmünde Ol synag bilen ýüzbe-ýüz boldy we Hudaýdan Özüne berlen güýç bilen üstün çykdy. Ol şeýle diýýär: ‘Eý Hudaýym, Seniň islegiňi ýerine ýetirmekden lezzet alýaryn; hawa, Seniň kanunyň Meniň ýüregimiň içindedir.’ Zebur 40:8. Ol ýagşylyk edip, Şeýtan tarapyndan jebir görenleriň hemmesini sagaldyp gezip ýörkä, Hudaýyň kanunynyň häsiýetini we Oňa gulluk etmegiň tebigatyny adamlara aýdyň etdi. Onuň durmuşy biziň hem Hudaýyň kanunyna boýun bolup bilýändigimize şaýatlyk edýär.

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “Öz ynsanlygy arkaly Mesih adamzadyň özüne degdi; Öz ilahiliği arkaly bolsa, Ol Hudaýyň tagtyna ýapyşýar. Ynsan Ogluň hökmünde, Ol bize boýun egmegiň nusgasyny berdi; Hudaýyň Ogluň hökmünde bolsa, Ol bize boýun egmäge güýç berýär. Horeb dagyndaky gyrymsydan Musa bilen gepleşip: ‘MEN BAR BOLAN MEN BAR BOLAN… Şeýlelikde, Ysraýyl ogullaryna diýersiň: MEN BAR BOLAN meni size iberdi’ diýýän Mesihiň Özüdi. Çykyş 3:14. Bu Ysraýylyň halaslygynyň kepili boldy. Şeýlelikde, Ol ‘adamlaryň meňzeşliginde’ gelende, Özüni MEN BAR BOLAN diýip yglan etdi. Beýtullahymyň Çagajygy, ýuwaş we pesgöwünli Halasgär, ‘tenede aýan edilen’ Hudaýdyr. 1 Timoteos 3:16. Ol bize şeýle diýýär: ‘MEN Gowy Çopan.’ ‘MEN diri Çörek.’ ‘MEN Ýol, Hakykat we Durmuş.’ ‘Asmanda hem ýerde hem ähli häkimiýet Maňa berildi.’ Ýahýa 10:11; 6:51; 14:6; Matta 28:18. MEN her bir wadanyň kepilligidirin. MEN BAR; gorkmaň. ‘Biziň bilen Hudaý’ günäden halas edilşimiziň kepilidir, asman kanunyna boýun egmäge güýjümiziň kepilligidir.” Asyrlaryň Islegi, 23, 24.

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