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

Ýoel kitaby we Laodikeli Ýedinji Gün Adventist Ybadathanasy - Bäşinji bölüm

How Long? The Fifth Seal

Näçe Wagta Çenli? Bäşinji Möhür

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

“Şol wagt üçin ýagtylyk berlende” ol ýa “kabul edilýär”, ýa-da “ret edilýär”. Ýagtylyk girizilende amala aşýan aýrylyşma, diňe bir Hudaýyň halkynyň möhürlenmegini däl, eýsem bugdaý bilen haşal otuň hem aýrylmagyny öz içine alýan ebedi Hoş Habaryň işidir. Soňky synag we aýrylyşma prosesi 11-nji sentýabrda başlandy; şonda pygamberlik soragy: “näçe wagt?” diýip soraýar, pygamberlik jogaby bolsa: “Ýekşenbe kanunyna çenli” diýýär. “Näçe wagt” nyşanynyň soňky gezek ýatlanmagy Ylham kitabynyň bäşinji möhüründe duş gelýär.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Bäşinji möhüri açanda, men gurbanlyk sypasynyň astynda Hudaýyň sözi we özleriniň saklan şaýatlygy sebäpli öldürilenleriň janlaryny gördüm. Olar ýokary ses bilen gygyryp: «Eý Mukaddes we Hakyky Reb, ýerde ýaşaýanlardan ganymyzyň hasabyny sorap, onuň öçüni almagyňa näçe wagt bar?» diýdiler.

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Olaryň her birine ak eşik berildi; olara ýene biraz wagt dynç almaklary aýdyldy, tä olaryň özleri ýaly öldüriljek beýleki hyzmatkärleri hem-de dogan-garyndaşlary doly bolýança. Ylham 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Wahy “näçe wagta çenli” diýen soraga “öldürilenleriň janlary” tarapyndan berilýän jogaby geljekde, papaly şehitleriň ikinji topary dolup tamamlananda ýerleşdirýär. Bu bolsa Ýekşenbe kanunynda başlanýar, we şu sebäpden hem Whiteli uýa Ylham kitabynyň on sekizinji babygyny şehitleriň ikinji toparynyň ýerine ýetmesi hökmünde kesgitleýär. Ilkinji bäş aýatda iki sany “ses” bar; birinji ses 9/11-i belleýär, ikinji ses bolsa Ýekşenbe kanunynda erkekleri we aýallary Wawilondan çykmaga çagyrýar. Whiteli uýa bäşinji möhürdäki “näçe wagta çenli” nyşanyny Ylham kitabynyň on sekizinji babygynyň ilkinji bäş aýaty bilen baglanyşdyryp, 9/11-den Ýekşenbe kanunyna çenli aralygy görkezýär. Üns Hudaýyň halkynyň aýrylmagyna we möhürlenmegine däl-de, eýsem geçmiş taryhynyň şehitlerini hem-de Ýekşenbe kanuny krizisi döwründe papaly şehitleriň ikinji toparyny emele getirýän şol şehitleri öldürendigi üçin papalygyň höküm edilmegine gönükdirilendir.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Bäşinji möhr açylanda, Ylham alan Ýahýa görnüşde gurbanlyk sypasynyň aşagynda Hudaýyň Sözi we Isa Mesihiň şaýatlygy üçin öldürilenleriň toparyny gördi. Mundan soň Ylhamyň on sekizinji babynda beýan edilen sahnalar geldi, ol ýerde wepaly hem hakykata dogry duranlar Wawilondan çagyrylyp çykaryldy. [Ylham 18:1–5, getirilen sitata.]” Manuscript Releases, 20-nji tom, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Bäşinji möhüriň şehitlerini we ýekşenbe güni baradaky kanun krizisinde emele geljek geljekki hem-de ikinji topar şehitleri kesgitleýän beýleki parçasynda, ol şol sahnalaryň “geljekde belli bir döwürde boljakdygyny” aýdýar. Ylham kitaby on sekizdäki iki ses “geljekde belli bir döwrü” aňladýar. Birinji ses başda, 9/11-de, ikinji ses bolsa ýekşenbe güni baradaky kanun wagtynda.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Ol bäşinji möhüri açanda, gurbanlygyň aşagynda Hudaýyň Sözi we özleriniň berk tutan şaýatlygy üçin öldürilenleriň janlaryny gördüm; olar belent ses bilen gygyryp şeýle diýdiler: Eý, Reb, mukaddes we hak, ýer ýüzünde ýaşaýanlardan ganymyzyň hasabyny sorap, arymyzy näçe wagta çenli alman durarsyň? Olaryň her birine ak donlar berildi [olar päk we mukaddes diýlip yglan edildi]; hem-de olara ýene azajyk wagt dynç almaklary aýdyldy, özleri ýaly öldürilmeli bolan hyzmatdeşleriniň we doganlarynyň sany dolýança’ [Ylham 6:9–11]. Bu ýerde Ýuhanna hakykatda bar bolan zatlary däl-de, geljekde belli bir döwürde boljak wakalary gördi.”

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Ylham 8:1–4-den sitata getirildi.” Manuscript Releases, 20-nji jilt, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Waýt uýam geljekde şehitleriň ikinji toparynyň emele gelşiniň amala aşmagy bilen baglanyşdyrýar; beýleki parçasynda bolsa, Vahý 18:1–5-e salgylanýar, bu ýerde ilkinji üç aýatda bir sesiň, dördünji we bäşinji aýatlarda bolsa başga bir sesiň görkezilýändigini belleýär. Birinji ses Nýu-Ýorkdaky beýik binalaryň ýykylyp gaçan 9/11 wakasyny alamatlandyrýar, ikinji ses bolsa, Hudaýyň beýleki sürüsiniň Wawilondan çykmaga çagyrylan Ýekşenbe kanunydyr. Ikinji parçasynda ol Vahý kitabynyň sekizinji babyna we ilkinji dört aýatyna ýüzlenýär; bu aýatlar ýedinji möhüriň açylmagyny görkezýär, şol wagt gurbanlyk sypasynyň üstünden alnan közler ýere zyňylýar; bu bolsa Pentikost bilen gabat gelýär, şonda ot gökden inip, şägirtleri nurlandyrdy, edil Iliýanyň on iki daşynyň nurlandyrylyşy ýaly hem-de şägirtleriň üstünde peýda bolan ot dilleri arkaly şekillendirilişi ýaly.

## How Long? Zechariah & John

Näçe Wagta çenli? Zakarýa we Ýahýa

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

Nähili wagt aralygy, ýagny 11-nji sentýabrdan başlap Ýekşenbe kanunyna çenli bolan döwri pygamberlik nyşany hökmünde görkezýär; bu döwür Karmel dagynyň hekaýatynda, Millerçileriň 1840-dan 1844-e çenli taryhynda, Musanyň sekizinji beladan onunjy bela çenli bolan taryhynda, bäşinji möhüriň şehitleriniň şaýatlygynda öz görnüşini tapandyr; şeýle hem Zekerýäde, ýetmiş ýyl bäri Babylonda bolan Iýerusalim şäherine Hudaýyň haçan rehim etjekdigi barada “näçe wagt” diýen sorag berilýär.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Şonda Rebbiň perişdesi jogap berip diýdi: «Eý, Hökmürowan Reb, haçana çenli Sen Iýerusalime we Ýahudanyň şäherlerine rehim etmersiň? Ine, ýetmiş ýyl bäri Sen olara garşy gaharlanyp gelýärsiň.»

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Reb meniň bilen gürleşýän perişdä gowy sözler, teselli beriji sözler bilen jogap berdi.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Şonda meniň bilen gürleşýän perişde maňa şeýle diýdi: «Jar et, şeýle diý: Hökmürowan Reb şeýle diýýär: Men Iýerusalim we Sion üçin uly gabanjaňlyk bilen gabanýaryn. Arkaýyn oturan başga milletlere juda gazaplydyryn; çünki Men diňe azajyk gazaplydym, emma olar bu jebri artdyrmaga goşant etdiler. Şonuň üçin Reb şeýle diýýär: Men rehmetlerim bilen Iýerusalime dolandym; Hökmürowan Reb diýýär, onda Meniň öýüm bina ediler, we Iýerusalimiň üstüne ölçek ýüpi çekiler. Ýene-de jar et, şeýle diý: Hökmürowan Reb şeýle diýýär: Meniň şäherlerim abadançylyk arkaly ýene-de giňeler; Reb ýene-de Siony teselli eder we ýene-de Iýerusalimi saýlar». Zakarýa 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Waýt uýa Zekerýanyň sözbaşy “ýetmiş ýylyny” — gadymy göni Ysraýylyň göni Wawilonyň gulçulygynda bolan ýetmiş ýylyny — ruhy Ysraýylyň (mesihçileriň) ruhy Wawilonyň (Rim katolisizminiň) gulçulygynda bolan 538-nji ýyldan 1798-nji ýyla çenli on iki ýüz altmyş ýyl bilen gönüden-göni deňeşdirýär.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ýerdäki Hudaýyň ýygnagy, sürgün döwründe Wawilonda ýesirlikde saklanan Ysraýyl ogullary ýaly, bu yzygiderli rehimsiz yzarlamanyň uzak döwründe hakykatdan-da ýesirlikde boldy.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

1798-nji ýylda, bir müň iki ýüz altmyş ýylyň ahyrynda, Ylham kitabynyň on dördünji babynda perişdeler hökmünde şekillendirilen üç habaryň birinjisi geldi. Ikinjisi 1844-nji ýylyň 19-njy aprelinde, üçünjisi bolsa 1844-nji ýylyň 22-nji oktýabrynda geldi. “Näçe wagt” diýen sorag bilen alamatlandyrylan taryh 9/11-den Ýekşenbe kanunyna çenli dowam edýär, we şol döwür Adwentizmiň başlangyjynda, ýagny 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan Millerçi hereketde nusgalandyryldy. Şol döwür Ylham kitabynyň onunjy babynda Ýuhanna Ylhamçy tarapyndan nyşanlaýyn suratlandyrylýar; ol ýerde Ýuhanna kiçijik kitaby iýýär, ol onuň agzynda süýji bolup, garnynda bolsa ajy bolýar.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Soň meniň asmandan eşiden sesim ýene meniň bilen sözleşip, şeýle diýdi: Bar-da, deňziň we ýeriň üstünde duran perişdäniň elindäki açykjyk kitapçany al. Men perişdäniň ýanyna baryp, oňa: Kitapçany maňa ber, diýdim. Ol maňa şeýle diýdi: Al-da, ony iýip gutar; ol seniň garnyňy ajy eder, ýöne agzyňda bal dek süýji bolar. Men perişdäniň elinden kitapçany alyp, ony iýip gutardym; ol agzymda bal dek süýjüdi; emma ony iýen dessime, garnym ajady.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Soňra ol maňa aýtdy: “Sen ýene köp halklaryň, milletleriň, dilleriň we patyşalaryň öňünde pygamberlik etmelisiň.” Ylham 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Ýahýanyň beýan edýän taryhy iýilen kitap arkaly görkezilýär, çünki iýmek Millerçileriň habara düşünmäge başlamagyny hem-de şol habary yglan etmekdäki tejribesini aňladýardy. Şonuň üçin, şol taryh orta goýlandan dessine soň Ýahýa ýene-de pygamberlik etmelidigi aýdylanda, görkezilýän pygamberlik etmek 1840-dan 1844-e çenli bolan taryhdyr. Ýahýa 1840-dan 1844-e çenli bolan Millerçi taryhynyň Adventizmiň ahyrzamandaky taryhynda gaýtalanýandygy aýdylýar. Ýahýa ýene-de pygamberlik etmelidigi aýdylan badyna, oňa ybadathanany ölçemek hem buýrulýar.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Maňa hasa meňzeş gamyş berildi; perişde durup şeýle diýdi: Tur-da, Hudaýyň ybadathanasyny, gurbanlyk ýerine hem-de onuň içinde sežde edýänleri ölçäp çyk. Emma ybadathananyň daşyndaky howluny goýber, ony ölçeme; çünki ol beýleki milletlere berildi. Olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Ylham 11:1, 2

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

1844-nji ýylyň 22-nji oktýabryndan soň Adventizme berlen iş, Ýahýa tarapyndan ybadathanany ölçemek ýa-da gurmak hökmünde şekillendirildi; bu bolsa Zekarja kitabynda öňe sürlen: «Ýerusalimiň üstünden ýene-de ölçeýji sim çekiler», çünki Reb «ýene-de Ýerusalimi saýlar» diýen wada bilen laýyk gelýär. Millerçi Adventizmiň Filadelfiýa hereketi bilen Adventizmiň başynda şekillendirilen taryh, ýüz kyrk dört müňüň Filadelfiýa hereketi bilen Adventizmiň ahyrynda gaýtalanýar. 1844-nji ýylyň 22-nji oktýabryndaky uly lapykeçlikde «ýedinji perişdäniň sesiniň günleri» hökmünde şekillendirilen wagt döwri başlandy.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Emma ýedinji perişdäniň sesiniň günlerinde, ol surnaý çalmaga başlanda, Hudaýyň syry, Özüniň gullary bolan pygamberlere yglan edişi ýaly, ýerine ýetiriler. Ylham 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Ikinji waýyň yslamy wagt pygamberligi Milleritleriň 1840-njy ýylyň 11-nji awgustyndan öňünden çaklaýşy ýaly hut şol durkunda ýerine ýetirilende, bu habar Milleritler üçin süýji boldy. 1844-nji ýylyň 22-nji oktýabryndaky beýik lapykeçlikde bolsa bu habar garnynda ajy boldy. Ýahýa 1840-dan 1844-e çenli bolan taryhy şekillendirip gutaran badyna, oňa edil şol bir zady ýene-de etmelidigi, ýagny ýene pygamberlik etmelidigi habar berilýär. Soňra oňa Iýerusalimi ölçemek aýdylýar, ol muny edende bolsa, Rebbiň Iýerusalimi saýlap alşy baradaky Zekerýanyň pygamberligi bilen sazlaşýar. 1844-nji ýylyň 22-nji oktýabryndan soňra pygamberlik taryhy “ýedinji perişdäniň sesiniň günleri” hökmünde görkezilýär. Ýedinji perişdäniň (üçünji waýyň) habarynyň (“sesiniň”) “günleri” Mesihiň Hudaýlygynyň ýüz kyrk dört müň bolmaly adamzat bilen hemişelik birleşdiriljek wagt döwrüni aňladýar. Bu iş 1863-nji ýylyň gozgalaňy sebäpli gijikdirildi, 11-nji sentýabrda bolsa ýedinji perişdäniň surnaý çalyşy (üçünji waý) ýene bir gezek ýaňlanyp başlady.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Mukaddes taryhda Reb Öz adyny şol ýerde goýmak üçin Iýerusalimi saýlady, Onuň “ady” bolsa Onuň häsiýetidir. Zakarýa şeýle diýende Iýerusalime we Siona ýüzlenýär: “Men Iýerusalim üçin we Sion üçin beýik gabanjaňlyk bilen gabanýaryn”; soňra bolsa şeýle diýýär: “Reb entek hem Siony teselli eder we entek hem Iýerusalimi saýlar.” Sion “Teselli Beriji” bolan Mukaddes Ruhy kabul eden wagty teselli tapýar. Mukaddes Ruhuň teselli berşi Mesihiň direlişinden soň Ata bilen duşuşmakdan gaýdyp gelip, şägirtleriň üstüne dem salşy bilen laýyklykda 9/11-de başlandy. Mukaddes Ruhuň zähele gelşi Pentikostda örän artdy. Ol döwür ilkinji miwe hödürlemesiniň direldilmegi bilen başlady we Pentikostuň ilkinji miwe hödürlemesi bilen tamamlandy; şonda bütin dünýä bu habary eşitdi.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Hudaýyňyz şeýle diýýär: «Halkymy teselli beriň, hawa, teselli beriň. Ýerusalime göwünlik beriji sözleri aýdyň, oňa jar ediň: onuň göreşi tamamlandy, onuň etmişi bagyşlandy; çünki ol ähli günäleri üçin Rebbiň elinden iki esse jezany kabul etdi». Işaýa 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Ýüz kyrk dört müň “olaryň etmişi bagyşlananda” möhürlenýär. Bu waka, olar Pentikostda şägirtleriň öňden nyşan eden görnüşi ýaly, Mukaddes Ruhuň ölçegsiz guýulmasyny kabul edýärkäler, Pentikostyň ilkinji hasyl sadakasy hökmünde ýokary göterilýän mahalynda, ýekşenbe kanunynyň öň ýanynda bolup geçýär. 9/11-de başlanan ýagşyň sepeligi ýekşenbe kanunynda doly guýulma öwrülýär. Bu taryh 9/11-däki ilkinji hasyl sadakasyndan başlap, ýekşenbe kanunyndaky ilkinji hasyl sadakasyna çenli dowam edýär; şol ýerde ýüz kyrk dört müň möhürlenip, ýekşenbe kanunyndan synag möhletiniň ýapylşyna çenli alamat hökmünde ýokary göterilmäge niýetlenen bir sadaka hökmünde taýýarlanýar. Şol taryh, Wawilonyň ýykylşyny yglan edýän Ylham kitaby on sekiziň ilkinji üç aýaty bilen şekillendirilýär; bu bolsa “iki esse artdyrylyşy” aňladýan Mukaddes Kitap nyşanydyr.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Şondan soň men başga bir perişdäniň gökten inip gelýändigini gördüm; onuň uly güýji bardy, ýer ýüzi bolsa onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaýratly gygyrdy-da şeýle diýdi: «Beýik Babil ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň mekanyna, her bir haram hem ýigrenji guşuň kapasyna öwrüldi. Çünki ähli milletler onuň zynasynyň gazabynyň şerabyndan içdiler, ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzüniň täjirleri bolsa onuň nepis lezzetleriniň köplügi arkaly baýadylar». Ylham 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Mukaddes Ýazgylaryň bütin dowamynda söz düzümleriniň ýa-da sözleriň gaýtalanmagy soňky günlerde Wawilonyň ýykylşynyň kämil ýerine ýetmegini aňladýar. Bu, her bir zadyň ahyryny onuň başlangyjy bilen hemişe görkezýän Alfa we Omeganyň nyşanydyr. Wawilonyň iki ýykylşy Nimrod we Belşassar hökmünde görkezilýär. Nimrod Wawilonyň başlangyjy bolupdy, ol wagt ol diňe Babeldi. Nimrodyň ýykylşy Belşassaryň ýykylşyny alamatlandyrýardy, ikinji perişdäniň hem-de Ylham kitabynyň on sekizinji babyndaky perişdäniň habary şudur: Wawilonyň başyndaky Nimrodyň ýykylşy ahyryndaky Belşassaryň ýykylşyny alamatlandyrýardy, çünki Alfa we Omega her bir zadyň ahyryny onuň başlangyjy bilen hemişe görkezýär.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Nimrodyň diňi onuň ýykylşynyň nyşany hökmünde ýykyldy, we ol 11-nji sentýabrda Ekiz diňleriň ýykylşynyň öňden alamaty boldy. Belşazaryň ýykylşy diwardaky ýazgy boldy; ol Mukaddes Kitap pygamberliginiň ilkinji patyşalygy hökmünde Wawilonyň ýetmiş ýyllyk hökmürowanlygynyň soňuny belläp, şeýlelikde Işaýa ýigrimi üçdäki Birleşen Ştatlaryň taryhyny 1798-nji ýyldan başlap Ýekşenbe kanunyna çenli aňladýan nyşanly “bir patyşanyň günlerine görä ýetmiş ýyl” döwrüniň ahyrynda Amerikanyň Birleşen Ştatlarynyň ýykylşynyň öňden alamaty boldy. Belşazaryň diwardaky ýazgysy, Ýekşenbe kanunynda ybadathana bilen döwletiň arasyndaky aýralyk diwarynyň ýykylýan pursatyny aňladýar; hut şol pursatda Mukaddes Kitap pygamberliginiň altynjy patyşalygy tamamlanýar, edil Belşazar hem hut şol gije öldürilişi ýaly. Diwardaky el ýazgysy, Konstitusiýada ybadathana bilen döwletiň arasyndaky aýralyk diwaryny ýykýan ýazylan kanundyr.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

9/11-den başlap, Ýekşenbe güni kanunyna çenli, ondan soň hem adamzat üçin merhemet döwrüniň ýapylmagyna we iň soňky ýedi bela çenli uzalýan beýan edilýän “taryh”, Hudaýyň Sözüniň içinde jümleleriň ýa-da sözleriň gaýtalanmagy arkaly nyşanlanan taryhy döwürdir. Şol döwürde Mukaddes Ruh dökülýär: 9/11-den Ýekşenbe güni kanunyna çenli sepmek görnüşinde başlap, ondan soň bolsa doly dökülme bolup geçýär. Mukaddes Ruh Mesih tarapyndan “Teselli Beriji” hökmünde beýan edilendir; ol gelende, Hudaýyň halkyna ähli zatlary görkezer.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Emma Teselli Beriji, ýagny Atanyň Meniň adymdan iberjek Mukaddes Ruhy, size ähli zatlary öwreder we Meniň size aýdan zatlarymyň baryny ýadyňyza salar. Ýahýa 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Mukaddes Ruh ýüz kyrk dört müňe “altyn ýag” arkaly berilýär; bu şol bir wagtyň özünde “ýagyş” hem, “Teselli Beriji” hem bolup durýar. “Teselli Beriji” hökmünde şekillendirilende, Mukaddes Ruh Mukaddes Ruhuň aýratyn bir ýüze çykmasyny aňladýar.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Hudaýyň halky Hoş Habaryň talaplaryny berjaý edenlerinde elmydama Mukaddes Ruhdan paýly bolup gelipdirler, emma hakyky mukaddes oýanma döwürlerinde, “öňki ýyllardaky ýaly”, jemleýin beden üçin Mukaddes Ruhuň aýratyn bir ýüze çykmasy bolan mahalynda, Mukaddes Ruh Teselli Beriji hökmünde görkezilýär. Has möhümi, jemleýin bedeniň ýatlamalary Teselli Beriji tarapyndan herekete getirilýär, sebäbi ol “hemme zady” olaryň “ýatlaryna salýar.” Bu, şol ýüze çykmada gatnaşýan adamlaryň tejribesiniň hakyky tejribedigini tassyklaýar, çünki Mukaddes Ruh olaryň akyl işjeňligine gatnaşýar; ol “hemme zady ýatlaryna salanda”, pikirleniş işine täsir edýär.

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ynsan ýady adamyň ýokary tebigatyny emele getirmek üçin hökümdarlyk, akyl, pikirlenme we wyždan ýaly beýleki düzüm bölekleri bilen birleşýär; resul Pawlus bularyň ählisine “aň” diýip at berýär. Bu ýokary tebigat ýa ten hökmürowan aňdyr, ýa-da ol Mesihiň aňydyr.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Çünki ten meýilli akyl Hudaýa garşy duşmançylykdyr; sebäbi ol Hudaýyň kanunyna boýun egmeýär, hakykatdan-da boýun egip hem bilmez. Rimliler 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Çünki Rebbiň aňyny Oňa öwretmek üçin kim bildi? Emma bizde Mesihiň aňy bardyr. 1 Korinfliler 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Aşaky tebigat, ýagny ten, janyň “ýollary” bolan duýgular bilen baglanyşykly nerw, duýgy we gormonal ulgamlardan ybaratdyr. Ýokarky tebigat aşaky tebigatyň üstünden höküm sürmek üçin niýetlenendir; şonuň üçin ol gala hökmünde şekillendirilýär, we gala hemişe duýgular (aşaky tebigat) tarapyndan hüjüme sezewar edilýär; bu hüjümler galanyň içine alyp barýan ýollar arkaly gala garşy amala aşyrylýar. Ýokarky tebigatyň galasynyň içinde buýruk merkezi bar, ýa-da Waýt uýaň atlandyryşy ýaly, sitadel bar. Sitadel mukaddes mekandaky Iň Mukaddes Ýerdir; bu mukaddes mekan iki esasy bölüme bölünendir. Howly ten, ýagny aşaky tebigatdyr; howla girmek ýa-da gany mukaddes ýere geçirmek üçin hem bir perde ýa-da örtükden geçmek talap edilýärdi. Howly perdeler bilen çäklendirilendir.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Ol biziň üçin täze we diri ýoly, ýagny perde arkaly, diýmek, Öz teni arkaly mukaddes etdi. Ýewreýler 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Mukaddes ýer iki bölege bölünýär: howly we mukaddes ýer. Mukaddes ýeriň özi hem, ýokary tebigatyň bolşy ýaly, iki bölege bölünýär. Ýokary tebigat iki ugra bölünýär. Şol ugurlaryň biri Mukaddes ýer hökmünde, beýlekisi bolsa Iň Mukaddes ýer hökmünde görkezilýär. Mukaddes ýer adamzadyň hereket etmegi üçin zerur bolan akyl işjeňliklerini aňladýar, emma Iň Mukaddes ýer Hudaý bilen adamyň duşuşýan giňişligidir. Iň Mukaddes ýer Hudaýyň tagt otagydyr, we imana getirilenler Mesih bilen bilelikde asman ýerlerinde oturdylanlardyr.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Ol bizi hem bilelikde direltdi, hem-de Mesih Isada asman ýerlerinde bilelikde oturtdy. Efesliler 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Aýat öňündäki birnäçe aýatlardan alnan bolup, pikir akymynyň bütinleý şol bir dowamynda Isa, edil Öz halky ýaly, asman ýerlerinde oturdylandyr.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Ol muny Isa Mesihde amal etdi, ol Ony ölümden direldende we Ony asman ýerlerinde Öz sag elinde oturdanda. Efesliler 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Mesih we Onuň halky bilelikde Iň Mukaddes Ýerde oturdylardyr. Mesih direldi we soňra asmandaky ýerlerde oturdy, Onuň halky hem ýokary galdyrylyp, Iň Mukaddes Ýeriň tagt otagynda oturdyldy. Pawlus altynjy aýatda ýokary galdyrylanlaryň öňki aýatda günäden direldilendigini görkezýär.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Biz günälerimiziň içinde öli wagtymyzda-da, bizi Mesih bilen bilelikde diriltdi, (siz merhemet arkaly halas edildiňiz), we bizi onuň bilen bilelikde direldip, Mesih Isada gökdäki orunlarda bilelikde oturtdy. Efesliler 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Efeslilerden bolan şol parçanyň kämil berjaý bolşy Ylham kitaby on birinji bapdaky iki şaýatdyr; olar direldilip, soňra bir nyşan hökmünde asmanyň içine alnyp gidilýärler, ýöne şol bir wagtda-da gökdäki orunlarda oturdylýarlar. Iň Mukaddes Ýerde şol iki şaýat Hudaýyň hut huzurynda ynsanýeti wekilçilik edýärler, we olaryň şol ýerde oturmagynyň aklanmasy olaryň her biriniň eýe bolan nyşanydyr. Şol nyşan Hudaýyň möhüridir, we Hudaýyň möhüri ynsanyň ylahy bilen bir bolandygyny aňladýar; şol möhür bolsa Teselli Berijiniň, ýagny Mukaddes Ruhuň, olaryň “ýokary tebigatynyň” Iň Mukaddes Ýerinde mesgen tutýandygy bilen görkezilýär. Iň Mukaddes Ýer Hudaýyň tagt otagydyr; ol ýerde ylahy bilen ynsan birleşýär, we ol ýokary tebigatynda Iň Mukaddes Ýeri bolan ynsan ybadathanasyny aňladýar, şol ýerde hem ylahylyk, hem-de ynsanlyk bilelikde oturdylýar.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

“Teselli berijiniň” guýulyp berilmegi ýüz kyrk dört müňüň möhürlenmegidir we bu gutulyş taryhynda bir üýtgeşmäni alamatlandyrýar, çünki şol wagtda ybadathana göreşiji ybadathanadan ýeňişli ybadathana öwrülýär. Şol wagtda ol ýüz kyrk dört müňüň Laodikýa hereketinden ýüz kyrk dört müňüň Filadelfiýa hereketine geçýär. Şol wagtda ol ýedinji ybadathananyň tejribesinden altynjy ybadathananyň tejribesine geçýär, we altynjy ybadathana Milleritlerdi. Milleritler hereketi arkaly berjaý bolan Filadelfiýanyň altynjy ybadathanasynyň pygamberlik häsiýetleriniň biri şudur: ol hiç haçan ybadathana bolmandy. Ol diňe 1856-njy ýyla çenli hereket bolup galdy; şol ýylda Waýtlaryň ikisi-de bu hereketi Laodikýaly diýip kesgitlediler. Ýedi ýyl soňra hukuk taýdan ybadathana döredildi.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Ýekşenbe kanunyndaky gutulyş bilen bagly üýtgeşiklik, Mesihe Baş Ruhany hökmünde tagta çykarylmagynyň başlanandygyny alamatlandyran Pentikost güni bolan gutulyş üýtgeşikligi bilen öňden şekillendirilipdi.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> “Pentikost günündäki Ruhyň dökülip berilmegi, Halasgäriniň tagta çykarylyşynyň tamamlanandygyny Gögüň yglan etmegidi. Öz wadasyna görä, Ol gökden Öz yzyna eýerijilerine Mukaddes Ruhy iberdi; bu bolsa Onuň, ruhany we Patyşa hökmünde, gökde-de, ýerde-de ähli häkimiýeti kabul edendiginiň hem-de Öz halkynyň üstünden Mesih edilip bellenendiginiň nyşanydy.” Resullaryň Işleri, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Soňky ýagşyň ýekşenbe kanuny wagtynda ýüz kyrk dört müňüň üstüne ölçegsiz guýlan mahaly, bu söweşiji ýygnagyň tamamlanandygyny we ýeňişli ýygnagyň gelendigini bildirýän “Asmanyň habary” bolar. Ýokardaky mukaddes ýerde Pentikost güni Mesihiň işe girişmegi, ýekşenbe kanuny wagtynda ýüz kyrk dört müňüň ýaglanmagynyň nusgasydyr.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Mesihiň «Pentikostal» guýluşy Onuň Mesihdigini, ýagny Mesh edilendigini aýan edip, gökde geçirilen açylyş dabarasyndaky Onuň mesh edilşini aňladýardy; emma Ol Öz çokundyrylmagynda hem mesh edilipdi. Onuň çokundyrylmagy (9/11) bilen Pentikosta çenli (ýekşenbe kanuny) bolan aralyk, Onuň çokundyrylmagyndan üç ýarym ýyl soň bolan hakyky ölümi, jaýlanyşy we direlişi (ilkinji miweler baýramy) arkaly hem gaýtadan şekillendirilýär. Şonuň üçin 9/11 Onuň çokundyrylmagynda-da, şeýle hem Onuň direlişinde-de görkezilýär. Onuň simwolik direlişi bilen sözme-söz direlişi, her biri Pentikost bilen tamamlanýan iki pygamberlik çyzygynyň başlangyjyny belleýär. Iki taryh hem ilkinji miwe sadakasynyň direlişi bilen başlanýar.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Emma indi Mesih ölülerden direldi we ukuda ýatanlaryň ilkinji hasyly boldy. Çünki ölüm adam arkaly geldigi ýaly, ölileriň direlişi hem adam arkaly geldi. Sebäbi Adamda hemmeler ölşi ýaly, Mesihde hem hemmeler dirildiler. Emma her kim öz tertibi boýunça: ilkinji hasyl Mesih; ondan soňra bolsa, Onuň gelişi wagtynda Mesihikiler. 1 Korintoslylar 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Mesih Öz direlişinde ilkinji hasyl sadakasy bolup, Pentikostyň ilkinji hasyl sadakasy bilen tamamlanýan “Pentikost möwsüminiň” başlangyjyny belleýär. Mesihiň direlişi arpadyr, bugdaý bolsa “ondan soňra” “Onuň gelmeginde Mesihe degişli bolanlardyr.” Mesihiň direlişinden “ondan soňra” bolanlar “Onuň gelmeginde Mesihe degişli bolanlardyr”; şeýdip, olar Pentikostda ýygnalan şol üç müň jan bilen aňladylşy ýaly, dünýäniň ahyrynda wepaly jandarlaryň soňky ýygnalyşyny şekillendirýärler.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Bu aýat hem ölüme gatnaşygy taýdan direliş meselesine degişlidir. Ölüm Adam bilen başlady we ähli adamlara geçýär, ýöne bu “tertip” boýunça bolýar. Resullaryň Işleri kitabynda Petrus Ýowel kitabynyň şol wagtda ýerine ýetirilýändigini belläp geçýär; adamlaryň günäleriniň ýok edilmegi üçin, Teselli Berijiniň huzuryndan täzeleniş döwrüniň gelende, olar öz günälerini höküm edilmäge öňünden ibermelidiler. Mesih şol wagtda günäni ýok etmek üçin höküm kitaplaryna seredip duran däldi, çünki höküm on sekiz ýüz ýyldan hem artyk geljekde idi.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

“Her bir adam öz tertibinde” diýen salgylanma Adamdan başlanýar, şonuň bilen-de Adamdan başlap tä täzeleniş wagtlary gelýänçä ölüleriň höküm edilşini kesgitleýär. Soňky ýagmyr gelende, höküm ölülerden dirilere geçýär. Aýat bilen şekillendirilen wagtyň dowamynda (Mesihiň direlişinden Pentikosta çenli), arpanyň ilkinji miwelerinden bugdaýyň ilkinji miwelerine çenli, diri bolanlaryň höküm edilşiniň dowamynda ýagmyr ýagýar we ýagmyr ýagdygyça, ýagmyr bilen şekillendirilýän habar bugdaýy samandan aýyrýar. Pentikost bolan Ýekşenbe kanunynda bugdaý indi saman bilen garyşyk däldir we iki tolkun çöreginden ybarat ilkinji miwe bugdaý sadagasy ýokary galdyrylýar. 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan päkleniş prosesi Malakiýanyň üçünji babynda hem şekillendirilýär; ol ýerde Ähtiň Habarchysy Lewileri päklemek we arassalamak işini “ot” arkaly edýär. “Ot” Pentikostda ot dilleri bilen görkezilişi ýaly, habaryň nyşanydyr. Göz öňünde tutulýan taryhda Pentikostuň ilkinji miweleri bilen şekillendirilýän we iki tolkun çöregi bolan ýüz kyrk dört müňi emele getirýän iki synpyň bölünişi doly bişirilmelidi, çünki olar günäniň nyşanyny öz içine alýan ýeke-täk sadagady.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Şol iki yellaýjy çörek hamyrmaýaly bolup, hamyrmaýa günäniň nyşanydyr. Şol hamyrmaýa Ähtiň Habarçysynyň saplaýjynyň ody arkaly şekillendirilşi ýaly, pejiň ody içinde ýok edildi. Işaýa ýigrimi ýedinji bapda 9/11-de başlanýan, onuň “gündogar ýeliniň güni” diýip atlandyrýan jedelini kesgitleýär. Parça, Ysraýylyň günäleriniň hut şol jedel arkaly bagyşlanýandygyny öwredýär. “Jedel” hakyky soňky ýagyn habary bilen bar bolan beýleki ähli ýalan soňky ýagyn habarlarynyň arasyndadyr. Bir habar “otdur”, “ot” bolsa Ähtiň Habarçysynyň päkläp, arassalamak üçin ulanýan zadydyr. Soňky ýagyn habary baradaky jedel, ýekşenbe kanuny wagtynda ýokary galdyrylýan Pentikostyň ilkinji miwe bugdaý hödürliginden hamyrmaýany aýyrýar. Bir ýüz kyrk dört müň adam Pentikostyň ilkinji miwe bugdaý hödürligidir; olar Onuň ganynyň aklanmasy we öz şaýatlyklarynyň mukaddeslenmesi arkaly ýeňýärler, çünki mukaddesleýän Sözüň özi bolsa-da, ol muny diňe söz habar hökmünde ýetirilende edýär. Habaryň hödürlenmegi bir ýüz kyrk dört müň adamyň ýaşamagyna mümkinçilik berýär, ýalan soňky ýagyn habarynyň hödürlenmegi bolsa ölümi emele getirýär.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Olar ony Guzynyň gany bilen we öz şaýatlyklarynyň sözi bilen ýeňdiler; olar öz janlaryny ölüme çenli söýmediler. Ylham 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Ýüz kyrk dört müň adam Mesihiň ýeňşi ýaly ýeňmegi başaryp, Oňa eýerýärler, çünki pygamberlik taýdan olar Mesihiň yzyna düşýärler.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Bular zenanlar bilen özlerini harlamadyklar; çünki olar päkdirler. Bular Guzynyň nirä barsa, onuň yzyna düşýänlerdir. Bular Hudaýa we Guza ilkinji miweler hökmünde adamalaryň arasyndan satyn alnyp gutarylandyr. Ylham 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Bu ýerde Ylham kitabynyň on dördünji babynyň dördünji aýatynda ýüz kyrk dört müň “ilkinji miweler” diýip tanadylýar. Şeýle hem olar “päk gyzlar” diýip tanadylýar, we ylham bize Matta ýigrimi bäşdäki on päk gyz hakyndaky tymsalyň Adventist halkynyň başdan geçiren tejribesini görkezýändigini mälim etdi. Olar diňe “päk gyzlar” bolmak bilen çäklenmän, “aýallar bilen hapalanmadyklar”dyr, çünki ýüz kyrk dört müňi ýüze çykaran synag we aýrylyşma prosesi ýüz kyrk dört müň bilen ähli galp dinleriň arasynda tapawut döretdi. “Bular” Guzynyň nirä gitse, onuň yzyna eýerýärler, we ilkinji miwe sadakalary hökmünde olar Mesihiň ölüminde, jaýlanyşynda we direlişinde Oňa eýermelidirler.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Ylhamyň on birinji babynda, on birinji aýatda nyşan hökmünde ýokary galdyrylmalydygy görkezilen iki şaýat ilki öldürilýär, soňra bolsa Mesih ýaly ilkinji miwe sadakasy hökmünde üç ýarym günden soň direldilýär. Mesih bolan we Mesih bolup galýan ilkinji miwe sadakasy, Laodikeýa tejribesi bilen ruhy taýdan bankrot bolanlary gutarmak üçin ähtiň ganynyň dökülmegini öz içine alýardy. Bir aýatda, (dördünji aýatda) ýüz kyrk dört müň bilen baglanyşykly pygamberlik nurunyň dürli hatarlaryna degişli bu gysgaça jemleme bütinleý beýan edilýär. Şeýle hem bu Ylham 144-de ajaýyp sanagçy Palmoniniň eli bilen beýan edilýär. Mukaddes Ýazgylarda gaýtalanma soňky ýagmyryň taryhyny aňladýar, soňky ýagmyr bolsa Teselli Berijiniň Hudaýyň halkynyň üstüne dökülýän ýeri we wagtydyr.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Daglaryň üstünde hoş habary getirýäniň, parahatçylygy yglan edýäniň aýaklary nähili gözel; ýagşylygyň hoş habaryny getirýäniň, gutulyşy yglan edýäniň, Siýona: «Seniň Hudaýyň patyşalyk edýär!» diýýäniň aýaklary nähili gözel! Seniň garawullaryň seslerini galdyrarlar; olar bilelikde aýdym aýdyp şat bolarlar; çünki Reb Siýony gaýtadan dikeldende, olar muny göz-göze görerler. Eý, Iýerusalimiň haraba ýerleri, şatlyk bilen joşup çykyň, bilelikde aýdym aýdyň; çünki Reb Öz halkyny teselli berdi, Iýerusalimi halas etdi. Reb ähli milletleriň gözüniň öňünde Öz mukaddes goluny açdy; ýeriň ähli çäkleri Hudaýymyzyň gutulyşyny görer. Çykyň, çykyň, ol ýerden daş çykyň, hiç bir haram zada degmäň; onuň içinden çykyň; Rebbiň gap-gaçlaryny göterýänler, päk boluň. Işaýa 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sion H6726 H6725 bilen birdir; onuň manysy: “göze ilmek duýgusy; ýadygärlik ýa-da ýol görkeziji sütün: – alamat, ýazgy, ýol belgisi.” Sion ýüz kyrk dört müňüň baýdagynyň nyşanydyr, we şol parçanyň özünde olar eýýäm soňky ýagşy kabul edipdirler, çünki olar eýýäm parahatçylygyň hoş habaryny yglan edip, öňe sürüpdirler. Bu hakykata edil şonuň ýaly derejede mahsus zat hem olaryň “göz-göze” görýändigidir; bu Pentikost güni şägirtleri aňladýar, çünki Pentikostdan öňki on gün birleşme döwrüni aňladýar. Reb “eýýäm edipdir” (“hath,” ýagny geçen zamany aňladýar), hoş habary getirýänler üçin eýýäm üç zady amala aşyrypdyr. Ol “öz halkyny teselli berdi”, “Iýerusalimi halas etdi” we “öz mukaddes goluny ähli milletleriň gözüniň öňünde ýalaňaç etdi.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Ol 11-nji sentýabrda Öz halkyny “teselli berdi”; şeýlelikde Ol ähli milletleriň gözüniň alnynda “Öz mukaddes goluny ýalaňaç etmek” bilen şekillendirilen ilkinji miwe hödürlemeleriniň baýdagyny galdyrýan Ýekşenbe kanunynda tamamlanýan Malakiýanyň üçünji babyndaky synag işiniň başlangyjyny belledi. Ol ýüz kyrk dört müňi teselli berýär, halas edýär we ýokary galdyrýar. 11-nji sentýabrda Ol teselli berýär we arassalanmak işine başlaýar; şol ýerde Ol Öz halkyny halas edýär, soňra bolsa olary baýdak hökmünde ýokary galdyrýar, ýa-da Malakiýanyň aýdyşy ýaly, “Ýahudanyň we Iýerusalimiň hödürlemesi” “gadymy günlerdäki ýaly” “Hoş ýakymly bolar.”

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Ol kümşi erediji hem-de arassalaýjy bolup oturar; ol Lewiniň ogullaryny arassalar we olary altyn bilen kümüş kimin saplar, şonda olar Rebbe dogrulyk içinde hödür getirerler. Şonda Ýahudanyň we Iýerusalimiň hödüri Rebbe gadymy günlerdeki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Malakiýa 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

“näçe wagt” baradaky pikir ýöretmelerimizi indiki makalada jemläris.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “«Onuň elinde sapyryjy guraly bardyr, ol harmanyny düýpli arassalar we bugdaýyny ammara ýygnar». Matta 3:12. Bu arassalanma döwürleriniň biri bolupdy. Hakykatyň sözleri arkaly samandan bugdaý aýrylypdy. Käbirleri käýinjini kabul etmek üçin aşa bimanylykly we özüni dogry saýýan, pesgöwünlilikli ýaşaýşy kabul etmek üçin bolsa dünýäni aşa söýýän bolandyklary sebäpli, Isadan ýüz öwürdiler. Häzir hem köp adam şol bir zady edýär. Jandarlar şu gün Kapernaumdaky sinagogada bolan şol şägirtleriň synalşy ýaly synalýar. Hakykat ýürege ýetirilende, olar öz durmuşlarynyň Hudaýyň erkine laýyk gelmeýändigini görýärler. Olar öz içlerinde düýpli özgerişiň zerurdygyny görýärler; emma olar özünden ýüz döndermegi talap edýän işi boýnuna almaga taýýar däldirler. Şonuň üçin hem günäleri aýan edilende gaharlanýarlar. Olar, edil şol şägirtleriň Isadan: «Bu agyr sözdür; muny kim diňläp biler?» diýip hüňürdäp, Isany terk edişleri ýaly, göwnüne deglen halda gidýärler». The Desire of Ages, 392.

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