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

Ýoel kitaby we Laodikeýaly Ýedinji gün adventist buthanasy — Ýigrimi üçünji bölüm

Number Twenty-Three

Ýigrimi Üçünji San

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Ýigrimi ikiinji makalada men şeýle ýazdym: “Soňra on birinji bapda saýlanan halkyň nesil şejeresi Şemden Abrama çenli on at bilen beýan edilýär. On birinji bap Babel diňiniň wakasy bolup durýar, emma şol bir wagtda Ybraýymda şekillendirilişi ýaly saýlanan halkyň nesil şejeresidir hem. On birinji bap Hudaý bilen üç taraply äht baglaşmaly bolan saýlanan halky tanadýar. Üçünji we iň soňky ädim ýigrimi ikinji bapdaky Yshagyň gurban edilmegi boldy. “On birinji” bap alfa başlangyjydyr, “ýigrimi ikinji” bap bolsa omega ahyrydyr. Atlaryň manysynda Hudaýyň sesini eşitmek üçin talap edilýän iman, Onuň Sözüniň sanlarynda Onuň sesini eşitmek üçin talap edilýän imandan hiç hili tapawutly däldir.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

On birinji bapda Kabylyň ähti we Habylyň ähti beýan edilýär. Biz ýyllaryň dowamynda Babel minarasynyň pygamberlik häsiýetleriniň galp ähti aňladýandygyny gaýtalap görkezýäris. Tufandan soň, döwürleriň tertibinde üýtgeşme boldy: tufandan öň Ydiniň derwezesinde ybadat edilýän bolsa, tufandan soň ybadat gurbanlyk sypasynda edilmelidi. Gurbanlyk sypasynyň Mukaddes Kitaba laýyk anyk talaplary bardy. Ol tebigy daşdan gurlan bolmalydy; daşa adam eli degip, ony oýup ýa-da kesip bejerilmeli däldi. Ol suwag ulanman, daş üstüne daş goýlup gurlan bolmalydy.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Minaranyň maksady Nimrodyň egindeşlerine at getirmekdi; bu at häsiýeti aňladýar. Minarada biz adamyň özüni halas etmäge synanyşýandygyny we özüni asmanyň hudaýlary hökmünde beýgeltýändigini görýäris. Minara özüni halas edip biljekdigini pikir edýän we özüniň beýgeldilmelidigini hasap edýän bir ybadathananyň nyşanydyr; edil Zebur 83-de on patyşanyň edişi ýaly, olar Mukaddes Kitap pygamberligindäki ýaman birleşikde papalyk başyny beýgeldýärler, bu hem ýekşenbe kanuny wagtynda bolup geçýär.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Asafyň aýdymy, ýa-da mezmury. Eý Hudaý, dymma; sesiňi kesme, asudalykda galma, eý Hudaý. Çünki, ine, duşmanlaryň tolgunyşyk edýärler; senden ýigrenýänler başlaryny galdyrdylar. Zebur 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Dünýä ýaňy Nuhyň tupany bilen ýok edilipdi, we Hudaýyň tofkandan öňki dünýäniň synag möhletiniň ýapylmagynyň sebäbini görkezmeginiň sebäbi, adamyň pikirleriniň hemişe ýamanlyga öwrülendigidi. Mukaddes Kitap birlik barada dürli ýollar bilen söz açýar; olaryň biri-de “göz-göze” görmekdir. Iki adam ylalaşman, bile ýöreýärmi?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Doganlar, Rebbimiz Isa Mesihiň ady bilen sizden haýyş edýärin: hemmäňiz bir pikiri aýdyň, araňyzda bölünişikler bolmasyn; tersine, bir akylda we bir hökümde kämil birleşen boluň. 1 Korinfliler 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Taňrynyň Nimrodyň patyşalygynyň üstünden çykaran höküminde dili bulaşdyrandygy, bulaşyklykdan öň olaryň ählisiniň birlikdedyklaryny, şonuň üçin hem olaryň hemmesiniň bir häsiýetlidiklerini görkezýär; şol häsiýet bolsa ynsan işlerine daýanýan bir dindir — şol bir bapda Ybraýym arkaly görkezilýänlerden tapawutlylykda. Şem Nimrodyň döwründe wepaly bir jan bolupdy. Taryhçylar Şemi Rebbiň öňünde gudratly gozgalaňçy bolan Nimrody öldüren adam hökmünde görkezýärler. Bu mesele taryhçynyň pikirlerine daýanman hem öz güýjünde galýar, çünki Şem äht adamy bolup, öz ganyny äht adamy bolan Nuha çenli, ol hem öz ganyny başga bir äht adamy bolan Şise çenli ýetirýär; Şis bolsa äht taryhyna, Adamyň gönüden-göni neslinden bolan başga bir äht adamy Habylyň ornuny tutmak üçin girizilipdi.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Barlyk kitabyň on birinji baby ýaşaýyş ähtiniň we ölüm ähtiniň mazmunynda Mesih bilen Şeýtanyň arasyndaky beýik garşylygy beýan edýär. Nimrod Rebbiň öňündäki beýik awçyny aňladýar, çünki ol köp muşdakly bir ýygnagy wekilçilik edýär. Abram bolsa, Şemiň üsti bilen, muşdaklary az bolan bir ýygnagy wekilçilik edýär. Nimrod öz minarasyny gurýarka, ähtiň adamy Şemdi; emma on birinji bapdaky iki äht Şem bilen Nimrod tarapyndan däl-de, Nimrod bilen Ybraýym tarapyndan wekilçilik edilýär. Pawlus bu pygamberlik düzgünini açyk-aýdyň görkezýär.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Çünki bu Melkisedek — Salemiň patyşasy, Beýik Hudaýyň ruhanysy bolup, patyşalaryň gyrgynyndan gaýdyp gelýän Ybraýyma duşup, oňa ak pata berdi; Ybraýym hem oňa ähli zadyň ondan bir bölegini berdi. Onuň ady düşündirilende ilki “adalatyň Patyşasy”, ondan soň hem “Salemiň Patyşasy”, ýagny “parahatçylygyň Patyşasy” diýmekdir. Atasyz, enesiz, nesilsiz bolup, günleriniň başlangyjy-da, ömrüniň soňy-da ýokdur; emma Hudaýyň Ogluna meňzedilip, ol baky ruhany bolup galýar. Indi serediň, bu adamyň nähili beýik bolandygyna: hatda ata-baba Ybraýym hem olja alnan zatlaryň ondan bir bölegini oňa berdi.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Hakykatdan-da, Lewi ogullaryndan bolup, ruhanylyk wezipesini kabul edenleriň kanuna görä halkdan, ýagny doganlaryndan, ondanbirleri almaga buýrugy bardyr; olar hem Ybraýymyň bilinden çykan bolsalar-da:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Emma nesli olardan hasaba alynmaýan adam Ybraýymdan ondanbirleri aldy we wadalary alan adama pata berdi. Hiç bir garşy çykmazdan, kiçi uludan pata alýar. Bu ýerde ölýän adamlar ondanbirleri alýarlar; emma ol ýerde bolsa, ýaşaýandygy barada şaýatlyk edilýän adam olary alýar. Şeýle diýsem boljak bolsa, ondanbirleri alýan Lewi hem Ybraýym arkaly ondanbir berdi. Çünki Melkisedek oňa duşanda, ol heniz atasynyň bilinde eken. Ýewreýler 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Melhisedek baradaky mowzukda häzirki hakykatyň örän köp tarapy bar, emma men diňe Pawlusyň göni öwredýändigini belläp geçýärin: ähtiň adamlarynyň pygamberlik häsiýetleri barada aýdýar; munuň bilen men ylhamlanan şaýatlykda agzalýan erkekleri we aýallary göz öňünde tutýaryn, olaryň Mukaddes Ýazgylardaky şaýatlygy Hudaýyň adamzat bilen baglaşan ähtiniň pygamberlik çyzygyndaky bir ýol belgini kesgitleýär. Pawlus Sinaýda Lewi ruhanylygy döredilmezinden öň ýaşan, şonuň üçin hem Lewi ruhanylygy bolmazyndan dört ýüz ýyldan hem köp öň ýaşan Melhisedegiň Lewiden ondalyk kabul edendigini öwredýär. Lewi ruhanylygyna degişli bolmak üçin, Lewiden gany boýunça gelip çykandygyny subut edip bilýän bir lewi bolmaly ekeniň. Melhisedek özüniň gelip çykyşynyň Lewiniň nesil hataryndan bolandygyny görkezip bilmezdi, çünki Lewi entek dünýä inmändi.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Adem bilen Howanyň Hudaý bilen baglaşan ähtini aňladýan pygamberlik çyzygy, aslynda, iki ähtden ybaratdyr. Birinjisi, ýönekeý bir synag bilen baglanyşykly ýaşaýyş ähdidi. Ýykylşdan we başa barmadyk synagdan soň, indiki äht geýim üpjün etmek üçin guzynyň ganyny öz içine alýardy. Ondan soň, älemgoşar, Nuh we gurbanlyk sypasyndaky ybadat arkaly aňladylýan Hudaýyň adamzat bilen baglaşan ähdi bardy. Soňra bolsa Ýaradylşyň on birinji babynda, ýewreýler diýlip atlandyryljak saýlanan halk bilen Hudaýyň ähdiniň başlanmagy görkezilýär. Şol wakalaryň her birinde Mukaddes Kitabyň gahrymanlary äht adamlary ýa-da äht aýallarydyr.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Gelip çykyş kitabynda on birinji bapda saýlanan halk bilen ýaşaýyş ähtiniň başlangyjy beýan edilýär; we bu başlangyç hut Nimrodyň ölüm ähtini esaslandyrýan ýerinde beýan edilýär. Bu ölüm ähti gurbanlyk sypasynyň aňladýan, çapylmadyk daşlara we hiç hili suwagyň ýoklugyna garşy galp nusga bolan kerpiçler we suwag arkaly nyşanlanýar. Waýt uýa gurbanlyk sypasynyň Mesihi aňladýandygyny bize habar berýär; şonuň üçin galp din bolan Nimrodyň dini galp Mesihi aňladýar.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Olar biri-birine diýdiler: “Geliň, kerpiç ýasalyň-da, olary gowy bişireliň.” Olarda daşyň ýerine kerpiç, hek ýerine bolsa bitum bardy. Gelip çykyş 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Eger Maňa daşdan gurbanlyk sypasyny ýasajak bolsaň, ony ýonulan daşdan gurma; çünki onuň üstüne guralyňy galdyrsaň, ony haram etduň. Çykyş 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Biz mukaddes bilen adaty zady garyşdyrmak howpuna duçar bolýarys. Tagallalarymyzda ulanylmalysy Hudaýdan gelýän mukaddes otdur. Hakyky gurbanlyk sypasy Mesihdir; hakyky ot Mukaddes Ruhdur. Biziň ylhamymyz şudur. Adam diňe Mukaddes Ruhuň ýolbaşçylyk edip, ýol görkezmegi bilen ygtybarly geňeşdar bolýar. Eger biz Hudaýdan we Onuň saýlanlaryndan ýüz öwrüp, nätanyş gurbanlyk sypalarynda sorag etmäge gitsek, onda öz işlerimize görä jogap alarys.” Selected Messages, book 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Beýleki hakykatlaryň arasynda, Gelip çykyş on birinji babyndan pygamberlik taýdan çykarylýan sapaklaryň biri onuň pygamberlik ugrunyň başlangyjyny aňladýandygydyr. Nuhyň Tufany pygamberlik taýdan bir bölünişi belleýär. Nuh gämini terk edende ybadatyň täze bir usuly bolmalydy, ybadatyň şol usuly bolsa hemişe Kabylyň we Habylyň taryhynda görkezilişi ýaly, ybadat edýänleriň iki toparyny döredýär. Gelip çykyş on birinji bap täze bir dünýädir; onuň başlangyç taryhy ahyrky döwrüň taryhynyň düýpli kyssasyna öwrülýär, ýagny Hudaýyň soňky günlerdäki äht halky Ýekşenbe kanuny krizisi döwründe Wawilondan on birinji sagadyň işçilerini çagyranda. Nimrod Ýekşenbe kanuny krizisi döwründe günä adamy bolup durýar, Sem bolsa—ol Ybraýymdyr—hut şol bir krizisde Hudaýyň adamydyr. Gelip çykyş on birinji babyndaky dargama we dilleriň bulaşyklygy Nuh gämini terk edeninden köp wagt geçmänkä başlady. On birinji babyň temasy iki ähtdir, we bu hekaýa Ybraýymyň ähtiniň üçünji ädimi ýigrimi ikinji bapda öňe sürlende öz netijesine ýetýär.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

On birinji bap, ýigrimi ikinji bapda omega taryhyna ýetýän Ybraýymyň nesil şahasynyň alfa taryhydyr. Nimrodyň Babeli baradaky başlangyç hekaýasy bilen Yshagyň gurban edilmegi baradaky ahyrky hekaýa ikisi-de adamzat üstünden çykarylýan soňky hökümi aňladýar. Bu nesil şahasy Nimrodyň minarasyndan başlanýar we Yshagyň gurban edilmegine çenli uzaýar, hem-de bu çyzyk biri-birine garşy duran iki gurban bilen jemlenýär. Nimrodyň gurbany Hudaýyň ýerine ýetiriji hökümini kabul edýär, Ybraýymyň synagy bolsa Hudaýyň blessingini kabul edýär. Nimrod on birinji bapyň alfasydyr, Ybraýym bolsa ýigrimi ikinji bapyň omegasydyr. Omega hemişe has uludyr, iň bolmanda ýewreý elipbiýine görä ýigrimi iki esse uludyr; dilleri bulaşdyrmakda we milletleri ýere-ýere dargatmakda ýüze çykan güýç, haçyň güýji tarapyndan ep-esli derejede geçilipdi. Nimrodyň minarasy 9/11-iň Ekiz Minaralaryny aňladýar, Yshagyň gurban edilmegi bolsa Ýekşenbe kanunyny aňladýar.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Saýlanan halk bilen baglaşygyň ugry on bir sanynyň nyşany bilen başlanýar we ýigrimi iki sanynyň nyşany bilen tamamlanýar. Bu ugur Nimrodyň alfa taryhynda hem-de Ybraýymyň omega taryhynda synag möhletiniň tamamlanýan ýerinde gutarýar. Hut Nimrod bilen Ybraýymyň taryhy Mukaddes Kitabyň ilkinji kitabynda beýan edilýär we ol Nuhuň tupanynyň juda ýakyndaky weýrançylygyndan soň galan bölekleri ýygnamak ýagdaýynyň çäginde ýerleşdirilýär. Mukaddes Kitabyň ilkinji kitabynda iki baglaşygyň mysaly, on birinji bapdan ýigrimi ikinji ba pa çenli ugurda synag möhletiniň tamamlanmagyny görkezýän iki şaýady üpjün edýär.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Adalatsyzlyk edýän, goý, ýene-de adalatsyzlyk etsin; haram bolan, goý, ýene-de haram bolsun; dogruçyl bolan, goý, ýene-de dogruçyl bolsun; mukaddes bolan, goý, ýene-de mukaddes bolsun. Ylham 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Yaradylyş 11–22-niň alfasynda beýan edilişi ýaly, Nimrod henizem adalatsyz we haramdyr, Ybraýym bolsa henizem dogruçyl we mukaddesdir; şeýle hem bu ýagdaý Ylham 22:11-niň omegasında-da görkezilýär. Synag möhleti ýapylmazynyň edil öň ýanynda, 10-njy aýatda bu kitabyň pygamberliginiň sözlerini möhürlemezlik barada jar edilýär. Synag möhleti ýapylmazynyň edil öň ýanynda, ondan soňky aýatda, Ylhamda açylmaly bir pygamberlik bolmalydyr. On birinji aýatdan iki aýat soň, Mesih şol pygamberligi açmak üçin açary berýär.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Ol maňa diýýär: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýdyr. Adalatsyz bolan, goý, ýene-de adalatsyz bolsun; haram bolan, goý, ýene-de haram bolsun; dogry adam, goý, ýene-de dogry bolsun; mukaddes bolan hem, goý, ýene-de mukaddes bolsun. Ine, Men tiz gelýärin; sylagym Men bilen bilelikdedir, her kime öz işine görä bermek üçin.»

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Men Alfa we Omegamyň, başlangyç we ahyr, birinji we soňky. Ylham 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Ýigrimi ikinji bap tutuş Mukaddes Kitabyň omega baby bolup, Ylhamdaky möhürlenen pygamberligi açmagyň açary bolsa Mesihiň Ylham kitabynyň birinji babynda beýlekileriň hemmesinden ýokarda kesgitlän ýörelgesidir. Birinji bap ýewreý elipbiýiniň ilkinji harpydyr, ýigrimi ikinji bap bolsa iň soňkusydyr. Birinji bapyň dokuzynjy aýatyndan on birinji aýatyna çenli Ýahýa özüni tanyşdyrýar we Mesihi Alfa hem-de Omega diýip kesgitleýär.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Men, Ýahýa, siziň doganyňyz hem-de Isa Mesihiň hasratynda, patyşalygynda we sabyrly çydamynda siziň ýoldaşyňyz bolup, Hudaýyň sözi we Isa Mesihiň şaýatlygy üçin Patmos diýlip atlandyrylýan adada boldum. Rebbiň gününde Ruhda idim; şonda arkamdan surnaý sesine meňzeş beýik bir ses eşitdim. Ol şeýle diýýärdi: «Men Alfa we Omegamyn, ilki we soňky; görýän zatlaryňy kitaba ýaz-da, ony Aziýadaky ýedi ýygnaga iber: Efesdäkisine, Smyrnadakysyna, Pergamosdakysyna, Týatiradakysyna, Sardisdäkisine, Filadelfiadakysyna we Laodikeýadakysyna». Ylham 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

On birinji aýatda Ýahýa Patmosdadyr, emma ol on ikinji aýatda yzyna öwrülýär, şondan soň bolsa ol asman mukaddesligindedir. Şeýlelikde, 9/11-nji aýatlarda biz Ýahýanyň şaýatlygyny tapýarys; ol Isa Mesihi Alpa we Omega hökmünde tanadýar. Muny Isa eýýäm 8-nji aýatda Özi hakda şeýle tanadypdy:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Men Alfa we Omegamyn, başlangyç hem ahyrydyr, diýip Reb aýdýar, bar bolan, bolan hem geljek Bolýan, Gudraty Güýçli. Ylham 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Sekizinji ayatda, Ýahýa Mesihiň Özi barada aýdanlaryny ýazýar. Dokuzynjy aýatdan on birinji aýada çenli bolsa, Ýahýa özüniň özi barada gürrüň berýär. Bu, ilkinji on bir aýatda Mesihe Alfa we Omega hökmünde güwä geçýän iki şaýady aňladýar. Dokuzynjy aýatdan on birinji aýada çenli özbaşdak bir pikir birligini emele getirýär. Ol ähli bap bilen baglanyşykly bolsa-da, bu aýatlarda Ýahýa özüniň özi barada gürrüň berýär; emma dördünji aýatdan sekizinji aýada çenli Ýahýa Taňrylygyň adyndan Onuň ýygnaklaryna ýüzlenýär. Dördünji aýat bir pikir birligini başlaýar, ol sekizinji aýatda tamamlanýar. Muny Mesihiň «bar bolan, häzirki wagtda bar bolan we heniz geljek» diýen açylyş häsiýetleriniň dördünji aýatda görkezilip, soňra sekizinji aýatda ýene-de gaýtalanmagy tassyklaýar.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Ýahýa Aziýadaky ýedi ýygnaga: size bar bolan, bolup geçen we geljek Olandan; Onuň tagtynyň öňündäki ýedi Ruhdan; hem-de ynamdar Şaýat, ölülardan ilkinji bolup direlen we ýer ýüzüniň patyşalarynyň Hökümdary bolan Isa Mesihden merhemet we parahatlyk bolsun. Bizi söýen, Öz gany bilen günälerimizden ýuwan, hem-de bizi Hudaýa, Öz Atasyna patyşalar we ruhanylar eden Oňa şöhrat we hökümranlyk ebedilik bolsun. Amin. Ine, Ol bulutlar bilen gelýär; her bir göz Ony görer, hatda Ony deşenler hem; ýer ýüzüniň ähli tireleri Onuň sebäpli nala çekerler. Şeýle-de, Amin.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Men Alfa we Omegamyn, başlangyç hem ahyrdyryn, diýip Reb aýdýar, bar bolan, bar bolup geçen we geljek Olan, Gudraty Güýçli. Ylham 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Birinji babyň ilkinji üç aýaty Isa Mesihiň aýan boluşyny öňe sürýär; bu aýanlyk synag möhleti ýapylmazdan az salym öň açylýar, çünki üçünji aýatda: «wagt golaýdyr» diýilýär. «Wagt golaýdyr» diýen sözler ýigrimi ikinji babyň onunjy aýatyndaky: «wagt golaýdygy üçin bu kitabyň pygamberlik sözlerini möhürleme» diýen beýan bilen edil şol bir sözlemdir. Açylýan pygamberlik Isa Mesihiň Aýan boluşydyr.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Dördünji aýat möhüriň açylmagyna başlaýar, we şol dörtinji aýat Ýahýanyň: “Men Ýahýa” diýen şaýatlygy bilen başlanýar; soňra sekizinji aýatda Özünü tanadýan Mesihiň Özi bolýar. Bäş aýadyň birinjisinde ynsan şaýady, ahyrynda bolsa ylahy şaýat bar. Dördünji aýat Asmandaky Atany “bar bolan, bolan we geljek” diýip görkezýär. Sekizinji aýat bolsa Mesihi “bar bolan, bolan we geljek” diýip görkezýär.

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Isa Mesihiň Ylhamyny açmagyň açary alfa we omega ýörelgesidir. Ilkinji we Ahyrky hökmünde, Mesih geçmişde bolup, geljekde boljak bolsa-da, häzirki döwürde hem bar. Isanyň hem-de Atanyň ikisiniň-de bolup geçen, bar bolan we entek geljek Hudaý bolmagy, Mesihi Alfa we Omega hökmünde beýan etmegiň ýene bir görnüşidir. Ol Alfa we Omegadyr, Ilkinjidir we Ahyrkydyr, Başlangyçdyr we Soňdur; Ol başlangyçda bardy we ahyrda hem bolar. Patyşalygyň “açarlary”, Kaýsariýa Filipide ýygnaga berlen şol açarlar, Işaýa 22:22-de Eliakimiň egnine goýlan “açar” hem bolýar. Ylham kitabyndaky alfa birinji bapdyr, omega bolsa ýigrimi ikinji bapdyr; şeýlelikde, biz Ylhamyň baplarynda tutuş ýewreý elipbiýini tapýarys. On üçünji bap Amerikanyň Birleşen Ştatlarynyň, ondan soň bolsa dünýäniň pitnesini aňladýar. Birinji bap Mesihi Alfa we Omega hökmünde görkezýär, ýigrimi ikinji bap bolsa şol hakykaty, emma birinji bapda agzalýan açylma bilen baglanyşyklylykda, anyklaýar. Birinji, on üçünji we ýigrimi ikinji baplar bilelikde “hakykat” sözüni emele getirýän üç ýewreý harpyny aňladýar.

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Matta Injiliniň ýigrimi üçünji babynda Isa fariseýlere we saddukeýlere garşy sekiz hasrat sözleýär. Ýigrimi ikinji babyň soňky aýatynda Mesihiň jedelparaz ýewreýler bilen gatnaşygy Dawudyň syrly meselesi bilen tamamlandy; bu syr diňe alfa we omega ýörelgesine düşünilse çözüp bolýar.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Farisiler bir ýere ýygnananlarynda, Isa olardan sorady: «Mesih hakda näme pikir edýärsiňiz? Ol kimiň ogludyr?»

> They say unto him, The Son of David.

> Oňa: «Dawudyň Ogly» diýýärler.

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

> Ol olara diýýär: Onda nädip Dawut Ruh arkaly Ony Reb diýip atlandyrýar, şeýle diýýär: “Reb meniň Rebime diýdi: Men duşmanlaryňy aýaklaryň astyna goýýançam, Meniň sagymda otur.” Şonuň üçin, eger Dawut Ony Reb diýip atlandyrýan bolsa, onda Ol nädip onuň ogly bolup biler?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Hiç kimse Oňa bir söz bilen jogap berip bilmedi; şol günden soňra hiç kim Oňa indi sorag bermäge het edip bilmedi. Matta 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Ýigrimi ikinji babyň jemlegi äht taryhynyň bir ýolbelgisini kesgitleýär. Ýermeýa hem bu hakykat ugry barada ýüzlenýär:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Reb tarapyndan Ýeremiýa gelen söz şeýle diýýär: Rebbiň öýüniň derwezesinde durup, şol ýerde bu sözi jar et, hem-de aýt: Eý, Rebbe sežde etmek üçin şu derwezelerdən girýän ähli Ýahuda halky, Rebbiň sözüni diňläň. Hökmürowan Reb, Ysraýylyň Hudaýy, şeýle diýýär: Ýollaryňyzy we edýän işleriňizi düzedin, şonda Men sizi bu ýerde ýaşadaryn. Ýalan sözlere bil baglamyň, olar: “Rebbiň ybadathanasy, Rebbiň ybadathanasy, Rebbiň ybadathanasy — şulardyr” diýýärler.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Çünki siz ýollaryňyzy we edýän işleriňizi hakykatdan-da düzedýän bolsaňyz; adam bilen onuň ýakynynyň arasynda hakykatdan-da adalat ýerine ýetirýän bolsaňyz; eger siz bu ýerde gelmişegi, ýetimi we dul galan aýaly sütem etmeýän bolsaňyz, bigünä gany dökmeýän bolsaňyz, hem-de öz zyýanyňyza başga hudaýlaryň yzyna düşmeýän bolsaňyz: onda Men sizi bu ýerde, ata-babalaryňyza beren ýurdumda, ebedi we baky ýaşadaryn. Ine, siz peýda berip bilmejek ýalan sözlere bil baglaýarsyňyz. Siz ogurlap, adam öldürip, zyna edip, ýalan ýere ant içip, Baala hoşboý ysly tütetgi ýakyp, tanamaýan başga hudaýlaryň yzyna düşüp; soňra-da Meniň adym bilen atlandyrylan bu öýüň öňünde gelip durup: “Biz bu ähli ýigrenji işleri etmäge halas edildik” diýjekmisiňiz?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Meniň adym bilen atlandyrylýan bu öý siziň gözüňizde talaňçylaryň üýşýän oýagyna öwrüldimi? Ine, muny Men Özüm hem gördüm, diýýär Reb. Emma indi baryp, ilki başda Öz adymy ýerleşdiren ýerim bolan Şiloga gidiň-de, halkym Ysraýylyň pisligi zerarly onuň başyna näme getirendigimi görüň.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Indi siz bu işleriň hemmesini edeniňiz üçin, Reb şeýle diýýär: Men size irden turup, gaýta-gaýta sözledim, emma siz gulak asmadyňyz; sizi çagyrdym, emma jogap bermediňiz. Şonuň üçin Öz adym bilen atlandyrylýan, ynanýan bu öýüňize we size hem-de atalaryňyza beren ýerime Şiloga näme eden bolsam, şony ederin. Men sizi hem ähli doganlaryňyzy, ýagny Efraýymyň bütin neslini kowup çykarşym ýaly, Öz huzurymdan kowup çykararyn. Şeýlelikde, bu halk üçin doga etme, olar üçin ne agy, ne-de dileg et; Maňa şepagat hem etme, çünki Men seni diňlemerin. Ýermeýa 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Ýeremiýa gadymy Ysraýyl üçin doga etmezlik tabşyryldy, çünki olar gaýdyp bolmajak bir sepgide ýetipdiler; edil ýigrimi ikinji babyň ahyryndaky jedelleşýän ýehudiler ýaly. Musa (ähliniň adamy) saýlanan ähd halkyny ýok etmek baradaky Hudaýyň karary bilen ýüzbe-ýüz bolanda, Musa doga bilen ara düşdi. Ýedinji bapda bolsa, Ýeremiýa hut şol bir ähd halky üçin doga etmezlik buýrulýar. Şilonyň pygamberlik taryhy, bir aýatda beýan edilişi ýaly, olaryň günäsi gutaryp bolmajak bir sepgide ýetende, Hudaýyň saýlanan ähd halkyny ret etmeginiň setir üstüne setir subutnamasy hökmünde kesgitlenýär.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efraýym butlara goşuldy; ony öz gününe goýuň. Hoşeýa 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Äht taryhynda Hudaýyň Öz äht gatnaşyklaryny tamamlaýan nokady belli bir ýol görkezijisidir. Iýşuw bilen Kalebiň habarynyň ret edilip, onunjy synagy alamatlandyrmagy muňa ýene bir mysaldyr. Ýeremiýa hem birnäçe bap soňra bu halk üçin doga etmezlik tabşyrylýar.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Şonuň üçin bu halk üçin doga etme, olar üçin ne nalanyş, ne-de dileg galdyr; çünki olaryň başlaryna bela gelen wagty maňa ýüz tutup gygyryşsalar-da, Men olary eşitmerin. Ýermeýa 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Ýedinji bapda, Şiloa nyşanynda şekillendirilişi ýaly ýekşenbe güni baradaky kanun wagtynda Laodikeýalylaryň agyzdan çykarylyp taşlanmagy görkezilýär we Ol ýakyn geljekde näme «ederini» kesgitleýär.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Şonuň üçin men Öz adym bilen atlandyrylýan, siziň bil baglaýan bu öýüňize hem-de size we ata-babalaryňyza beren bu ýeriňe Şiloga edişim ýaly ederin. Men Efraýymyň ähli neslini, ýagny siziň ähli doganlaryňyzy kowup çykarşym ýaly, sizi-de Öz huzurymdan kowup çykararyn. Şonuň üçin bu halk üçin doga etme, olar üçin ne naläňy yükselt, ne-de ýalbaryň; maňa olar üçin şepagat etme, çünki men seni eşitmerin. Ýeremiýa 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

On birinji bapda doga etmezlik baradaky bu buýruk, Laodiseýalylaryň ýekşenbe güni baradaky kanundan soň gelýän muşakgat wagtynda özlerini tapanda üstlerini basyp aljak gorky hakyndadyr. Olaryň başdan geçirýän gorkusy, ähtden ýüz öwürmekleriniň taryhynyň çäginde goýlandyr.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Bu ähtiň sözlerini diňläň we Ýahudanyň adamlaryna hem-de Iýerusalimiň ýaşaýjylaryna sözläň; we olara şeýle diýgin,

> Thus saith the Lord God of Israel;

> Ysraýylyň Hudaýy Reb şeýle diýýär;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Bu ähtiň sözlerine boýun egmeýän adam näletlensin. Men muny ata-babalaryňyza olary Müsür ýurdunyň içinden, demir pejiň içinden çykaran günüm tabşyryp şeýle diýdim: Meniň sesime gulak asyň we size buýran zatlarymyň hemmesine laýyklykda olary ýerine ýetiriň; şonda siz Meniň halkym bolarsyňyz, Men hem siziň Hudaýyňyz bolaryn. Şeýlelikde, ata-babalaryňyza süýt we bal akýan ýurdy bermek hakda içen kasamymy, şu gün bolşy ýaly, ýerine ýetirerin.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Soňra men jogap berip: «Şeýle bolsun, eý Reb» diýdim. Şonda Reb maňa şeýle diýdi,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Bu ählisi sözleri Ýahudanyň şäherlerinde we Iýerusalimiň köçelerinde yglan edip şeýle diý: Bu ähtiň sözlerini diňläň-de, olary ýerine ýetiriň. Çünki Men ata-babalaryňyzy Müsür ýurdunyň içinden çykaryp getiren günümden başlap, şu güne çenli irden turup gaýtalap duýduryp şeýle diýdim: Meniň sesime gulak asyň. Emma olar boýun bolmadylar, gulaklaryny egmediler, eýsem her biri öz zalym ýüreginiň hyýalyna görä ýöredi. Şonuň üçin Men bu ähtiň ähli sözlerini olaryň başyna indererin; Men olary ýerine ýetirmegi buýurdym, emma olar ýerine ýetirmediler.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Reb maňa şeýle diýdi: «Ýahudanyň adamlarynyň arasynda hem-de Iýerusalimiň ýaşaýjylarynyň arasynda dildüwşük tapyldy. Olar atalarynyň meniň sözlerimi diňlemekden ýüz öwren öňki ýazyk-günälerine gaýdyp bardylar; olar başga hudaýlaryň yzyndan gidip, olara gulluk etdiler. Ysraýyl öýi bilen Ýahuda öýi Men olaryň atalary bilen baglaşan ähtimi bozdylar.»

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Şonuň üçin Reb şeýle diýýär: Ine, olaryň üstüne şeýle bir bela getirerin welin, ondan gaçyp gutulyp bilmezler; olar Maňa perýat etseler-de, Men olary eşitmerin. Şonda Ýahudanyň şäherleri bilen Iýerusalimiň ýaşaýjylary gidip, özleriniň ladan ýakyp hyzmat edýän hudaýlaryna perýat ederler; emma olaryň muşakgat wagtynda şol hudaýlar olary asla halas edip bilmez. Çünki, eý Ýahuda, şäherleriňiň sany näçe bolsa, hudaýlaryň hem şonça boldy; Iýerusalimiň köçeleriniň sany näçe bolsa, siz hem şol utançly zada—Baal üçin ladan ýakmak maksady bilen—şonça gurbanlyk sypasyny dikdiňiz.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Şonuň üçin sen bu halk üçin doga etme, olar üçin ne nebir ahy-zar, ne-de doga galdyr: çünki öz bela-beterligi üçin maňa ýüz tutup gygyran wagtlarynda Men olary eşitmerin. Ýermeýa 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Ýüz kyrk dört müňüň arasynda boljak dalaşgärleriň direlişi Ylham 11:11-de görkezilýär; olaryň soňky ýygnalyşy Işaýa 11:11-de görkezilýär; aždahanyň, wagşy janawaryň we ýalan pygamberiň daşky hatary bolsa Daniýel 11:11-de görkezilýär; tagtalaryň ýekşenbe güni baradaky kanuny boýunça höküm Ezekiýel 11:11-de görkezilýär, akylsyz gyzlaryň üstüne gelýän jeza we gorky bolsa Ýeremiýa 11:11-de görkezilýär.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Bu halk üçin doga etmezlik baradaky buýruk, Matta kitabynyň ýigrimi ikinji babyndaky soňky aýatlarda ýerleşýän ýol belgisi bolup durýar, ýigrimi üçünji bap bolsa Adventizme garşy aýdylan sekiz betbagtlygy görkezýär. Ýigrimi üçünji bap ýa 1844-nji ýylyň 22-nji oktýabrydyr, ýa-da ýekşenbe kanunydyr. Şol ýol belgileriniň ikisi-de nikanyň ýerine ýetmegidir, nika bolsa gelin bilen äriň arasynda bolup, olar bir ten bolup birleşýärler. Nikanyň kämilleşmegi ýaraşdyrmany, ýagny “bir bolmagy” aňladýar. Adam Hudaýyň keşbinde ýaradyldy, Ol erkek bilen zenany ýaratdy. Olaryň nesli erkekden gelen ýigrimi üç hromosoma we zenandan gelen ýigrimi üç hromosoma bilen görkezilýär. Olar bilelikde kyrk alty hromosoma bolup, ybadathanany emele getirýärler. Her bir adam ybadathanadyr, çünki siz Rebbiň ybadathanasydygyňyzy bilmeýärsiňizmi?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Nikanyň doly tamamlanmagy, ýagny iki kişiniň bir bolmagy, kyrk altydan ybarat bir ybadathanany emele getirmek üçin, ýigrimi üçlük iki ybadathananyň birleşmegidir. Ybadathanany gurýan Mesihdir, we Ol Öz ýygnagyny Öz erkek ybadathanasy bilen birleşmeli bolan zenan ybadathanasy hökmünde gurýar. Bu baglanyşyk ynsan ybadathanasynyň Hudaýyň ybadathanasynyň Iň Mukaddes Ýerinde Ylahy bilen birleşen wagty bolýar. “Ýigrimi üç” ýüz kyrk dört müňüň möhürlenmeginiň nyşanydyr, we şol iş ýigrimi üç ýüz ýyllyk pygamberligiň ahyrynda başlady. Matta ýigrimi üç Laodikiýadaky Ýedinji Gün Adwentistlerine garşy çykarylan höküm yglanydyr; olar ýüz kyrk dört müňüň galp şekilidir.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Bir ýüz kyrk dört müň — ýediden bolup, sekizinjidir; olar sekizinji günde direldilýänlerdir; olar Nuhuň gämisindäki sekiz jandyr; olar Şetiň sekiz neslidir; olaryň maňlaýlaryndaky möhür sekizinji günde ýerine ýetirilen sünnet arkaly öňden şekillendirilip görkezildi. Olar sekizinji günde gulluk üçin ýag bilen mesh edilen ruhanylardyr; ýigrimi üçünji bapda Adventizme garşy aýdylan sekiz “waý” hem galp sekize garşy çykarylan hökmdür.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Akylsyz gyzlara aýdylan hasrat yglany ýigrimi ikinji babyň soňky aýatynda Hudaýyň halkynyň möhürlenmeginden soň gelýär. Ýigrimi ikinji bap Tekwiniň ýigrimi ikinji baby bilen gabat gelýär, çünki Köne Ähdiň ilkinji kitaby Täze Ähdiň ilkinji kitabynyň nusgalyk keşbini görkezýär. Matta on birinji bapdan ýigrimi ikinji baba çenli uzalýan pygamberlik setiriniň, on iki baby öz içine alýan şol hataryň merkezinde, şol on iki babyň altynjysy on altynjy bapdyr; şol ýerde Simun Barýonanyň ady Petere üýtgedildi.

> 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. Matthew 16:18.

> Men saňa hem aýdýaryn: sen Petrussiň, we Men Öz ýygnagymy şu gaýanyň üstünde bina ederin; dowzahyň derwezeleri oňa garşy üstün çykyp bilmez. Matta 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Matta on birden iyirmi ikä çenli 459 aýat bar. Ortadaky aýat on altynjy babyň on ýedinji aýatydyr, emma şol aýaty on sekizinji we on dokuzynjy aýatlardan aýryp bolmaz, çünki olar bir beýannamadyr.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Isa oňa jogap berip, oňa şeýle diýdi: «Sen bagtlysyň, Şimun Barýona; çünki muny saňa et bilen gan aýan etmedi, eýsem göklerdäki Atam aýan etdi. Men hem saňa diýýärin: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün çykmaz. Men saňa Gökleriň Patyşalygynyň açarlaryny bererin; ýerde näme baglasaň, gökde hem baglanan bolar; ýerde näme çözüp goýberseň, gökde hem çözülen bolar». Matta 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

on birinji bapdan ýigrimi ikinji baba çenli baplaryň hut merkezi, Mesihçiligiň esasy äht beýanydyr. Şol beýanda Simunyň ady Petra üýtgedilýär; iňlis diliniň her bir harpynyň eýeleýän sanly ornuny ulananyňda — meselem, “a” biri, “z” bolsa ýigrimi alty — “p”-niň 16, “e”-niň 5, “t”-niň 20, ýene bir “e”-niň 5, “r”-iň bolsa 18 bolandygyny görýärsiňiz. 16 X 5 X 20 X 5 X 18 köpeldeniňizde, netije 144,000 bolýar, we äht gatnaşyklarynyň nyşany bolan Petranyň adynyň üýtgedilişine degişli salgylanma 16-njy babyň 18-nji aýatynda duş gelýär; Petranyň adynyň ilkinji harpy 16 san, soňky harpy bolsa 18 sandyr. Bularyň ählisi on iki babyň merkezinde ýerleşýär; olar on bir nyşany bilen başlanýar we ýigrimi iki nyşany bilen tamamlanýar.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Şol setir hem Gelip çykyş kitabynyň on birinji bapdan ýigrimi ikinji bapa çenli bölüminde hem duş gelýär, we şol setirde 305 aýat bar; bu bolsa on ýedinji bap, on birinji aýaty şol setiriň merkezi hökmünde görkezýär. Köne Ähdiň ilkinji kitabynyň şol on iki baplyk setiri Ybraýym bilen baglaşylan ähti kesgitleýär we Täze Ähdiň ilkinji kitabynyň şol baplarynda omega setiri bilen duşuşýan alfa setirini aňladýar. Mattadaky omega setiriniň merkezi, ýüz kyrk dört müňüň äht gatnaşyklarynyň iň ýokary nokadydyr; olar Ýekşenbe kanuny wagtynda ýokary galdyrylýan äht nyşanydyr. Gelip çykyşdaky setiriň merkezi aýaty diňe bir merkezi aýaty däl, eýsem Ybraýym bilen baglaşylan üç gatly ähtiň ikinji, ýagny orta ädimini hem, şeýle hem edil şonuň ýaly möhüm bolan ähtiň nyşanyny hem kesgitleýär.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Siz sünnet deriňiziň etini kesersiňiz; bu men bilen siziň araňyzdaky ähtiň nyşany bolar. Gelip çykyş 17:11.

We will continue these things in the next article.

Biz bu meseleleri indiki makalada dowam etdireris.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Soňra ol tozany we hapalary, ýalan şaý-sepleri we galp teňňeleri süpürip ýygnan mahaly, olaryň hemmesi bulut kimin göterilip, penjireden daşary çykdy, ýel hem olary alyp gitdi. Alagada men gözlerimi bir pursat ýumdum; olary açanymda, hapalaryň barysy ýok bolupdy. Gymmatbahaly şaý-sepler, almazlar, altyn we kümüş teňňeler, otagyň hemme ýerine bolçulyk bilen seçilip ýatyrdy.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Soň ol stoluň üstüne öňkindäkiden has uly we has owadan bir sandyjagy goýdy-da, göwherleri, almazlary, teňňeleri owurtlap-owurtlap ýygnap, sandyjaga atyp başlady; hatda almazlaryň käbiri iňňäniň ujundan hem uly bolmasa-da, ahyrynda birjagaz hem galmady.

> “He then called upon me to ‘come and see.’

> Soňra ol meni: «Gel-de gör» diýip çagyrdy.

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Men sandygyň içine garadym, emma gözlerim bu görnüşden gamaşdy. Olar öňki şöhratyndan on esse artyk şöhle saçýardylar. Men olary tozana serpilen we aýak astyna salnan şol pis adamlaryň aýaklary tarapyndan gumda oňat arassalanandyr öýtdüm. Olar sandygyň içinde ajaýyp tertip bilen, hersi öz ornunda goýlupdy, olary şol ýere atan adamyň eden zähmetiniň hiç bir görünýän yzy ýokdy. Men aşa şatlykdan gygyryp goýberdim, we şol gygyryk meni oýardy.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Rebbiň gelşini siz juda uzakda goýýarsyňyz. Men soňky ýagşyň [ýarygije jar edilen çagyryş ýaly] birden gelýändigini we on esse güýç bilen gelýändigini gördüm.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Patyşa olaryň ýanyna salgy beren hikmet we düşünje bilen baglanyşykly ähli meselelerde, olary öz bütin şalygyndaky ähli jadygöýlerden we münäjimlerden on esse artyk tapdy. Daniel 1:20.

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