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

Daniel kitaby — ýüz seksen altynjy bölüm

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Paniumyň Wadasy: Soňky Möhürlenme we Gije Ýaryndaky Jar etmäniň Ylhamy

Author

Jeff Pippenger

Published

April 16, 2024

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At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Paniumda, ýagny Kesariýa Filipide, ýagny Danyýel kitabynyň on birinji babyndaky on üçden on bäşe çenli aýatlar bilen baglanyşykly taryhda, ýagny Respublikan we Protestant şahlaryň ýediden bolup sekizinji bolmak baradaky syrly manyny ýerine ýetirýän taryhynda, ýagny Hudaýyň Möhüriniň ýüz kyrk dört müňüň üstünde hemişelik möhürlenýän taryhynda, hem-de Gije ýarymky Çagyryş habarynyň gelşiniň taryhynda, Mesih Öz soňky gün halkyna bir wada berdi.

> 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 16:18, 19.

> Men hem saňa aýdýaryn: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün çykmaz. Men saňa asman Patyşalygynyň açarlaryny bererin; ýer ýüzünde näme baglasaň, asmanda baglanan bolar; ýer ýüzünde näme çözüp goýberseň, asmanda çözülen bolar. Matta 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

2001-nji ýylyň 11-nji sentýabrynda, Nýu-Ýork şäheriniň beýik binalary ýykylan mahaly başlanan we ýakynda güýje girjek ýekşenbe kanuny bilen tamamlanjak möhürleme döwri Alpha we Omega tarapyndan niýetlenip düzüldi. Bu döwrüň iň soňky bölegi onuň iň ilkinji bölegini gaýtalaýar. 2001-nji ýylyň 11-nji sentýabrynda Reb Öz halkyny gadymy ýollara gaýtaryp getirdi; şol ýerde olar beýleki hakykatlaryň hatarynda, patyşa Ýoşiýanyň günlerinde tapylyşy ýaly, “ýedi wagty” hem tapdylar. Şondan soňky ýagmyr sepelemäge başlady, we iki topar ybadat edijiniň bölünip aýrylmagyny emele getiren synag prosesi başlandy.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Habakkuk kitabynyň ikinji babyndaky pygamberligiň amala aşmagy hökmünde iki mukaddes çyzgy tapyldy we şol taryhy döwrüň nyşanyna öwrüldi. Munuň bilen deň derejede ähmiýetli bolup, Habakkuk kitabynyň ikinji babyndaky “jedel” hem başlandy: soňky ýagşyň usulyýeti bolan setir üstüne setir usulyýeti bilen, 1863-nji ýyldaky pitne bilen başlap Adventizm tarapyndan kem-kemden kabul edilen dinden çykan Protestantizmiň usulyýetiniň arasyndaky garşylyk.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Isa Öz soňky günlerdäki Öz halkyna «Patyşalygyň açarlaryny» berjekdigini wada berdi; munuň bilen Ol Mukaddes Kitaba esaslanýan dogry usulyýeti, ýagny Ýarygije Nidasynyň we Gaty Güýçli Nidadyr habarynyň tanalmagy, berkidilmegi hem-de yglan edilmegi üçin zerur bolan pygamberlik açarlaryny öz içine alýan usulyýeti göz öňünde tutýardy.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Hudaý bilen gatnaşyk edýänler Dogrulygyň Güneşiniň nurunda ýöreýärler. Olar Hudaýyň öňünde öz ýollaryny bozup, Özleriniň Halasgäriňi masgara etmeýärler. Asman nury olaryň üstüne ýagty saçýar. Olar bu ýeriň taryhynyň ahyryna golaýlaşdygyça, Mesih baradaky hem-de Oňa degişli pygamberlikler baradaky bilimleri örän artýar. Hudaýyň nazarynda olar çäksiz gymmatlydyr; çünki olar Onuň Ogly bilen birlikdedirler. Olar üçin Hudaýyň Sözi deňsiz-taýsyz gözellik we ýakymlylykdyr. Olar onuň ähmiýetini görýärler. Hakykat olara açylýar. Jeset bolmak taglymaty mylaýym bir nur bilen örtülendir. Olar Mukaddes Ýazgynyň ähli syrlary açýan we ähli kynçylyklary çözýän açardygyny görýärler. Nury kabul etmäge we nurda ýöremäge islegsiz bolanlar takwalygyň syryna düşünip bilmezler, emma haçy göterip, Isanyň yzyna düşmekden çekinmedik bolanlar Hudaýyň nurunda nur görerler.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Petrus arkaly şekillendirilenler, ýagny ýüz kyrk dört müň bolanlar, 2001-nji ýylyň 11-nji sentýabrynda gelen we häzirki wagtda 2023-nji ýylyň iýulyndan bäri gaýtalanýan Laodikiýa habaryny kabul edýänlerdir. 1856-njy ýylda gelen Laodikiýa habary “ýedi wagtyň” artdyrylan bilimidi; Mesih öli süňkleri bir ýere jemläninde we ondan soň olary dirildip ýaşaýşa getirende, olar üçünji perişdäniň Laodikiýa hereketinden ýüz kyrk dört müňüň Filadelfiýa hereketine geçýärler. Ol geçiş Mesihiň Sözi arkaly amala aşyrylýar, çünki olar Onuň Sözi bilen mukaddeslenýärler, Onuň Sözi “hakykatdyr”, we Onuň Sözi Onuň Sözüni açýan “açardyr”.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

> Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, hakyky bolan, Dawudyň açaryny eýe bolan, açanda hiç kim ýapyp bilmeýän, ýapanda bolsa hiç kim açyp bilmeýän şeýle diýýär: Seniň işleriňi bilýärin. Ine, seniň öňüňde açyk bir gapy goýdum, ony hiç kim ýapyp bilmez; çünki seniň güýjüň az bolsa-da, sözümi sakladyň we adymy inkär etmediň. Ylham 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

“Setir üstüne setir” usulyýeti, Mesihiň “derwezelerde” boljak göreşde Öz soňky günlerdäki halkyna wada eden açarydyr. “Derweze” ybadathanadyr.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> Soň Ýakup ukusyndan oýandy-da, şeýle diýdi: «Dogrudan-da, Reb şu ýerde eken, men bolsa muny bilmändirin». Ol gorkdy-da, şeýle diýdi: «Bu ýer nähili haýbatly! Bu ýer Hudaýyň öýünden başga zat däldir, bu asmanyň derwezesidir». Gelip çykyş 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Derwezelerdäki söweş hakykat bilen ýalňyşlygyň arasynda bolup geçýän dini söweşleri aňladýar, Grek dininiň ýalňyşlygy bolsa dowzahyň derwezesidir; dönük Laodikeýa Adventizminiň dini hem bir derwezedir. Laodikeýa Adventist derwezesi Habakugyň jedeliniň ýerine ýetýän ýerini aňladýar.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

> Şol günde Hökmürowan Reb Öz halkynyň galany üçin şöhrat täji we gözellik diademasy bolar; höküm edýän üçin höküm ruhy, söweşi derwezä çenli öwürýänler üçin bolsa güýç bolar. Emma bular hem şerap sebäpli azaşdylar, güýçli içgi sebäpli ýoldan çykdylar; ruhany bilen pygamber güýçli içgi sebäpli azaşdylar, şerap olary ýuwutdy, güýçli içgi sebäpli ýoldan çykdylar; olar görümdе azaşýarlar, hökümde büdreýärler. Çünki ähli saçaklar gusmukdan we nejislikden doludyr, arassa ýer galmandyr. Ol kimi bilime öwreder? Taglymata kimi düşündirer? Süýtden aýrylanlarymy, emçekden kesilenlerimi? Çünki görkezme üstüne görkezme, görkezme üstüne görkezme; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz bolmalydyr. Sebäbi Ol bu halka peltek dodaklar we başga dil bilen sözlär. Olara şeýle diýdi: “Ýadawlara dynç bermäge mümkinçilik berýän dynçlyk budur; serginlediş hem budur”; emma olar gulak asmak islemediler. Şonuň üçin Rebbiň sözi olar üçin görkezme üstüne görkezme, görkezme üstüne görkezme; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz boldy; şeýlelikde olar gidip, yza gaçyp, döwlüp, duzaga düşüp, tutulyp bilsinler. Şeýlelik bilen, eý Iýerusalimdäki bu halka höküm edýän masgaralaýjy adamlar, Rebbiň sözüni diňläň. Işaýa 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Patyşalygyň açarlary — Sözüň üsti bilen Hudaýyň ahyrzaman halkyna berilýän Mukaddes Ýazgylaryň sözleridir.

> “There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

> Sözüň içinde gymmatly magdan damarlary ýaly, ýüzüň astynda gizlenen hakykatlar bar. Gizlin hazyna altyn bilen kümşi gözleýän magdançy ýaly, ony yhlas bilen agtaryp tapylýar. Hudaýyň sözüniň hakykatdygynyň subuty sözüň öz içindedir. Mukaddes Ýazgy Mukaddes Ýazgyny açýan açardyr. Hudaýyň sözüniň hakykatlarynyň çuň manysy biziň aňymyza Onuň Ruhy arkaly aýan edilýär.

> “The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

> “Mukaddes Kitap mekdeplerimizdäki talyplar üçin beýik sapak kitabydyr. Ol Adamyň ogullary we gyzlary babatda Hudaýyň ähli islegini öwredýär. Ol ýaşaýşyň kadasydyr, geljekki ýaşaýyş üçin emele getirmeli häsiýetimiz barada bize öwredýär. Mukaddes Ýazgylary düşnükli etmek üçin bize däp-dessuryň solgun ýagtylygy gerek däl. Edil şonuň ýaly, onuň şöhratyny artdyrmak üçin günortanky Günüň ýeriň ýaldyrawuk şemçyragynyň ýagtysyna mätäçdigini çak edip bolardy. Adamlary ýalňyşlykdan halas etmek üçin ruhanynyň we wagyzçynyň sözleri zerur däldir. Ylahy Wahýa ýüz tutýanlar ýagtylyga eýe bolarlar. Mukaddes Kitapda her bir borç aýdyň edilendir. Berilýän her bir sapak düşnüklidir. Her bir sapak bize Atany we Ogluňy açyp görkezýär. Söz hemmäni gutulyşa akyldar etmäge güýji ýetirýändir. Sözüň içinde gutulyş ylmynyň hakykaty aýdyň açylyp görkezilendir. Mukaddes Ýazgylary agtaryň, çünki olar Hudaýyň jana gepleýän sesidir.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Mesihiň soňky günlerdäki ybadathanasyna beren açarlary, olaryň Petrusa berlende nähili güýji bolan bolsa, şol bir güýje eýedir.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’

> «Petrus ybadathan ynanjynyň binýady bolan hakykaty beýan edipdi, indi bolsa Isa ony imanlylaryň ähli jemagatynyň wekili hökmünde hormatlandyrdy. Ol şeýle diýdi: “Men saňa gökleriň Patyşalygynyň açarlaryny bereýin; ýer ýüzünde seniň baglajak zadyň gökde-de baglanan bolar; ýer ýüzünde çözüp goýberjek zadyň bolsa gökde-de çözülen bolar.”»

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

> “‘Gökleriň Patyşalygynyň açarlary’ Mesihiň sözleridir. Mukaddes Ýazgylaryň ähli sözleri Onuňkydyr, we bu ýerde şolar hem öz içine alynýar. Bu sözleriň gögi açmaga-da, ýapmaga-da güýji bardyr. Olar adamlaryň haýsy şertler esasynda kabul edilýändigini ýa-da ret edilýändigini yglan edýär. Şeýlelikde, Hudaýyň sözüni wagyz edýänleriň işi ýaşaýşa eltýän ýaşaýşyň hoşboý ysy-da, ölüme eltýän ölümiň ysy-da bolýar. Olaryň wezipesi ebedi netijeler bilen agramlanandyr.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Onuň sözleri arkaly ýüze çykýan güýjüň adamalaryň ellerine berilende täsirli bolmagy, Onuň Sözünde kesgitlenen ýörelgelere esaslanýar. Şolaryň iň ýöneýi, belki-de iň çuňňury hem, hakykatyň iki şaýatlygyň esasynda berkidilýändigidir.

> “Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

> “Ybadatyň içinde ýüze çykan ýene bir agyr erbetlik hem doganlaryň birek-birege garşy kazyýete ýüz tutmagydy. Imanlylaryň arasyndaky kynçylyklary çözmek üçin ýeterlik çäre göz öňünde tutulypdy. Mesihiň Özi şeýle meseleleriň nähili düzgünleşdirilmelidigi barada anyk görkezme beripdi. Halasgär şeýle nesihat edipdi: ‘Eger doganyň saňa garşy günä etse, bar-da, onuň günäsini diňe özüň bilen onuň arasynda oňa aýt; eger ol saňa gulak assa, onda sen doganyňy gazandyň. Emma saňa gulak asmasa, onda özüň bilen ýene bir ýa iki adamy al, her bir sözüň iki ýa üç şaýadyň agzy bilen tassyklanmagy üçin. Eger olara-da gulak asmany goýsa, onda ýygnaga habar ber; emma ýygnaga-da gulak asmany goýsa, goý, ol seniň üçin bir butparaz we salgyt ýygnaýjy ýaly bolsun. Size dogrusyny aýdýaryn: ýerde näme baglasaňyz, gökde baglanan bolar; we ýerde näme çözseňiz, gökde çözülen bolar.’ Matta 18:15–18.” Resullaryň Işleri, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Gije ýarygijede bir ýüz kyrk dört müňüň Ýarygijäniň gykylygynda möhürlenýän döwrüne degişli azyndan üç sany geografik şaýat bar. Gijäniň ýarynda edilen gykylykda ýagy edinmek üçin eýýäm giçdigini ýatlap, Exeterdäki lager ýygnagynyň geografik şaýatlygynyň Hudaýyň ahyrky günlerdäki halkynyň möhürlenýän nokadynyň bir mysalyny berýändigini görýäris; şeýle hem şol hakykatyň Kesariýa Filipiniň geografýasy arkaly, üstesine-de Daniýel kitabynyň on birinji bap, on üçünji bilen on bäşinji aýatlarynda beýan edilýän Panium söweşiniň şaýatlygy arkaly görkezilýändigini görýäris. Bu üç şaýady “geografik” diýip atlandyrmak birneme laýyk däl ýaly bolup biler, ýöne men bu termini ulanýaryn, sebäbi Exeterde we Kesariýa Filipinde geografýa gürrüňsiz ýagdaýyň bir bölegidir. Isa Petrusy pygamberlik geografýasynyň içine ýerleşdirýär; şol geografik ýagdaýda bir ýüz kyrk dört müň ahyrky günlerde özlerini tapýarlar. Soňra Ol buýruk berýär.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

> Men saňa asman patyşalygynyň açarlaryny bererin; sen ýerde nämäni baglasaň, ol asmanda baglanan bolar; sen ýerde nämäni çözseň, ol asmanda çözülen bolar. Şondan soň Ol öz şägirtlerine Özünün Isa Mesihdigini hiç kime aýtmazlygy buýurdy. Şol wagtdan başlap, Isa Öz şägirtlerine Iýerusalime gitmelidigini, ýaşululardan, baş ruhanylardan we din mugallymlaryndan köp ezýet çekmelidigini, öldürilmelidigini we üçünji gün direlmelidigini görkezmäge başlady. Şonda Petrus Ony bir gyra çekip, Oňa käýip başlady-da: «Bu Senden daşda bolsun, Agam! Bu asla Seniň başyňa gelmesin» diýdi. Emma Ol yzyna öwrülip, Petrusa şeýle diýdi: «Yzymdan çekil, Şeýtan! Sen Meniň üçin büdrediji bir päsgelçiliksiň. Çünki sen Hudaýa degişli zatlary däl-de, ynsana degişli zatlary oýlaýarsyň». Matta 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

“Exeter” sözi Angliýanyň Devon sebitindäki bir şäheriň adydyr. Onuň etimologiýasy Köne Iňlis diline çenli yzarlanýar; şol döwürde ol “Exanceaster” ýa-da “Execestre” diýlip tanalýardy. Bu adyň Köne Iňlis dilindäki “Exe” (şäheriň ýerleşýän Exe derýasyna degişli) we “ceaster” (“Rim galasy” ýa-da “diwar bilen gurşalan şäher” manysynda) sözlerinden gelip çykandygyna ynanylýar. Şonuň üçin “Exeter” ýa “Exe derýasynyň üstündäki gala”, ýa-da “Exe derýasynyň boýundaky diwar bilen gurşalan şäher” diýmegi aňladýar. Millerit taryhynda Ýarygije Çykyryşynyň gelip ýetmegi we amala aşmagy bilen baglanyşykly geografiýa, Mukaddes Ruhuň dökülip berilmegini aňladýan suwuň bolan bir ýerini, hem-de White uýanyň bize “gelgit tolkuny” ýaly gidendigini habar berýän habary dünýä yglan etmek üçin Hudaýyň bir goşuny galdyrýan nokadyny görkezýär. Gelgit tolkuny ýöne bir derýa suwy däldir; ol adatdan daşary güýç berlen suwdur.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Milleritleriň taryhy on gyz baradaky tymsalyň amal bolmasydy, hem-de ýüz kyrk dört müň möhürleniş wagtynyň soňuna getirilende, olar möhürleniş wagtynyň başynda görkezilen ýol belliklerini, şonuň ýaly-da Exeter çadyr ýygnagynyň taryhyny hem gaýtalajakdyrlar. Perişde synag habar bilen inip geler, ol habaryň iýilmegi talap edilýär. Şol habar düýplere alyp barar we iki topary Levililer 26-daky “ýedi wagt” bilen ýüzbe-ýüz eder. Ol Isa Mesihiň Ylhamyny öz içine alar; bu, Petruň beýan edişi ýaly, ylahy nyşanyň kepderi görnüşinde inen wagtynda Isanyň Mesih hökmünde ýaglanandygyny kabul etmek bilen görkezilýär, bu bolsa 2001-nji ýylyň 11-nji sentýabryny alamatlandyrýar. Ol Isanyň Hudaýyň ylahy Oglydygy baradaky düşünjäni hem, şeýle hem Isanyň öz ylahy barlygynyň üstüne ýykylan adamzadyň tenini kabul etmek bilen, Onuň ynsan Ogly hem bolýandygyna düşünjäni hem öz içine alar.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Bu hakykatlar, 2001-nji ýylyň 11-nji sentýabryndan soň edişi ýaly, iki topar ybadat edijini döreder. Ol iki topar Exeter lager ýygnagynda şekillendirildi, çünki şol lager ýygnagynda Watertowndan bolan, Samuel Snow arkaly ýetirilen Ýarygijäniň Nidasynyň habaryny ret eden bir topar tarapyndan çadyr guruldy. Olar galp ýygnaklary geçirdiler; şol ýygnaklar şeýle bir gaty sesli we aşa duýguly boldy welin, Snowuň ýygnaklarynyň ýolbaşçylary olaryň ýanyna baryp, seslerini peseltmelidiklerini olara habar berdiler. Şol lager ýygnagynda iki topar aýan boldy, ikisi-de özlerini suw bilen baglanyşykly diýip ykrar edýärdiler, emma olaryň biri galpdy we ýagsyz bolan akmaklary aňladýardy. Exeter çadyryndaky topar, şol bir wagtyň özünde gala hem bolan şäher bolan goşundy; çünki olar Ýarygijäniň Nidasynyň habary bilen kuwwatly goşun hökmünde galdyrylýan Ezekieliň öli gurak süňklerini alamatlandyrýardylar.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Şol iki toparyň aýan bolýan taryhynda Petrus iki topary hem wekilçilik etdi. Isanyň Mesihdigini we Hudaýyň Ogludygyny ykrar eden onuň boýun alşy Mukaddes Ruhuň ylhamy bilen emele geldi, çünki Mesih oňa açyk aýdypdy: “Muny saňa et bilen gan aýan etmedi, eýsem göklerde bolan Atam aýan etdi.” Soňra Isa şägirtlerine haç hakynda habar bereninde, şol pursatda Mukaddes Ruhuň täsirinden mahrum bolan Petrus Mesihi bir gyra çekip, “Ony ýazgaryp başlady we şeýle diýdi: Bu senden daş bolsun, Ýa Reb! Bu saňa hiç wagt bolmaz.” Emma Ol yzyna öwrülip, Petrusa şeýle diýdi: “Yzymdan git, Şeýtan; sen maňa büdremäge sebäp bolýarsyň; çünki sen Hudaýa degişli zatlary däl-de, adamlara degişli zatlary oýlaýarsyň.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Petrusyň duýgusal joşguny, Samuel Snow Ýarygijäniň çadyrynda Ýarygije Nidasynyň habaryny beýan edýän mahaly bolup geçen duýguly sežde bilen gabat gelýärdi. Şol derejede Petrus ýüz kyrk dört müňüň arasynda bolmaga dalaşgär bolanlary aňladýar. Şol dalaşgärler Mukaddes Ruh bolan ýagy bolan bir synpy aňladýar; ol hem habardyr, hem häsiýetdir, beýleki synpda bolsa ýag ýokdur. Kesariýa Filipiniň ýagdaýynda Mesih “özüniň Iýerusalime gitmelidigini, ýaşululardan, baş ruhanylardan we kanunçy alymlardan köp ezýet çekmelidigini, öldürilmelidigini we üçünji güni direlmelidigini” açyp görkezmäge başlady.

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Şägirtleriň şol wakalar hakykatda haçda doly berjaý bolanda, ýagny haçda, başdan geçiren lapykeçligi, Farawnyň goşuny olaryň yzyna düşüp gelýärkä we deňziň suwlary öňlerinde durka, Ibranylaryň Gyzyl deňizden geçişindäki lapykeçliginiň hem-de 1844-nji ýylyň 22-nji oktýabryndaky lapykeçligiň mysaly hökmünde Uýam Waýt tarapyndan ulanylýan taryhdyr. Şol şaýatlaryň hemmesi ýakyn wagtda çykjak ýekşenbe kanunyny görkezýär, we Daniel on birinji bapdaky on üçünji-den on bäşinji aýatlara çenli aýanlyk, şol ýekşenbe kanunyna eltýän wakalaryň şaýatlygyny berýär. Şeýle etmek bilen, olar şol bir wagtda «Danyýel pygamberligiň soňky günlere degişli bölegini» hem aňladýar.

We will continue this study in the next article.

Biz bu gözlegi indiki makalada dowam etdireris.

> “A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

> “Typlaryň we antityplaryň ünsli öwrenilmegi Mesihiň haça çüýlenmeginiň Ysraýyla berlen ýyllyk dabaralar döwründe Pasha guzusynyň soýlan hut şol gününde bolup geçendigini görkezdi. Onda ýaraşyk Günü bilen şekillendirilen mukaddes ýeriň päklenmegi hem — ýedinji aýyň onunjy gününe gabat gelýän — edil şol type-de bellenilýän ýylyň hut şol gününde bolup geçmeli dälmi? (seret The Great Controversy, 399). Bu, Musanyň döwründäki wagt hasabynyň dogry hasaplanyşyna görä, 22-nji oktýabr bolardy. 1844-nji ýylyň awgust aýynyň başlarynda, Nýu-Hempşiriň Ekseter şäherinde geçirilen lager ýygnagynda bu garaýyş öňe sürüldi we ol 2300 günüň pygamberliginiň ýerine ýetjek senesi hökmünde kabul edildi. Matta 25:1–13-däki on gyz hakdaky tymsal aýratyn ähmiýete eýe boldy — giýewiň gijä galmagy, nika garaşýanlaryň garaşmagy we uka gitmegi, ýarygijede eşidilen çagyryş, gapynyň ýapylmagy we ş.m. Mesihiň 22-nji oktýabrda geljekdigi baradaky habar ‘ýarygije çagyryşy’ diýlip tanalyp başlandy. “‘Ýarygije çagyryşy’, diýip Ellen Waýt ýazdy, ‘müňlerçe imanly tarapyndan yglan edildi.’” Ol şeýle hem goşdy:

> “‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

> “‘[Ýedinji aý] hereket tolkun bolup, bütin ülkäni gurşap aldy. Ol şäherden-şähere, obadan-oba, hatda uzakdaky oba ýerlerine çenli baryp ýetdi, ahyrynda bolsa Hudaýyň garaşýan halky doly oýandy.—Beýik göreş, 400.’”

> “The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

> Habarın ýaýraýşynyň näderejede çalt bolandygyny L. E. Froom tarapyndan getirilen aşakdaky ýazyjylar beýan edýär:

> “‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “Bates, Exeter habarynyň ‘ýeliň ganatlarynda uçup giden ýaly’ ýaýrandygyny ýazyp galdyrdy.” Erkekler we aýallar demir ýol, suw ýoly, paýtun hem-de at üstünde howlugyp gidip, kitaplar we gazet-žurnallar daňylaryny alyp bardylar; olary ‘güýzüň ýapraklary dek örän bol’ paýladylar. White şeýle diýdi: “Öňümizdäki iş şol giň meýdanyň her bir bölegine uçup baryp, duýduryş ýaňyny çykarmak we ukuda ýatanlary oýarmakdy.” Wellcome bolsa bu hereketiň bentden boşan suwlar ýaly joşup çykandygyny goşýar. Bişip ýetişen däne meýdanlary orulmadyk halda galdy, doly ýetişen kartoşkalar bolsa gazylman ýerde galdy. Rebbiň gelişi golaýdy. Indi beýle dünýäwi zatlar üçin wagt ýokdy.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

> “Herekete şaýat we oňa gatnaşyjy hökmünde Ellen Waýt çalt depginler bilen güýçlenýän işiň häsiýetini şeýle suratlandyrdy:

> “‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

> “Imanlylar öz şübheleriniň we aljyraňňylyklarynyň aýrylandygyny gördüler, hem-de olaryň ýüreklerini umyt we gaýrat janlandyrdy. Bu iş, Hudaýyň Sözüniň we Ruhunyň dolandyryjy täsiri bolmazdan ýüze çykýan adamçylyk joşgunynyň hemişe görkezýän şol çäkden çykmalaryndan azatdy…. Ol her döwürde Hudaýyň işini alamatlandyrýan häsiýetleri göterýärdi. Onda joşgunly şatlyk azdy, ýöne munuň ýerine ýüregiň çuňňur barlanylyşy, günäniň boýun alynmagy we dünýäden ýüz öwrülmegi bardy. Rebbe duşmaga taýýarlyk görmek — hasratdan ezilen ruhlaryň ýüki şoldy…. ”

> “‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

> “‘Resullaryň günlerinden bäri dörän ähli beýik dini hereketleriň arasynda, 1844-nji ýylyň güýzündäki hereketden-de adam kämilsizliginden we Şeýtanyň mekirliklerinden has azat bolan başga hiç biri bolmandy. Häzir hem, köp ýyllar geçenden soň [1888], şol herekete gatnaşanlaryň we hakykatyň binýadynda berk duranlaryň hemmesi henizem şol mübärek işiň mukaddes täsirini duýýarlar hem-de onuň Hudadandygyny şaýatlyk edýärler.—Ibid., 400, 401.’”

> “In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

> Ýurduň çar tarapyna ýaýrap, müňlerçäni Ikinji Gelişiň doganlygyna çekýän işiň subutnamalaryna, şeýle hem dürli ybadathanalardan takmynan iki ýüz ruhanynyň habary ýaýratmakda birleşendigine garamazdan, [Ser. C. M. Maxwell, Tell it to the world, 19, 20 sah.] protestant ybadathanalary, tutuşlygyna alnanda, ony ret etdiler we Mesihiň ýakyn wagtda geljekdigine bolan ynanjyň ýaýramagynyň öňüni almak üçin öz ygtyýarlaryndaky ähli serişdeleri ulandylar. Ybadathanadaky gullukda Isanyň ýakyn gelşi baradaky umyt barada agzamak hiç kime gaýrat bermedi, emma şol wakaya garaşýanlar üçin ýagdaý bütinleý başgaçady.

> “Ellen White told what it was like:

> Ellen Uayt munuň nähili bolandygyny gürrüň berdi:

> “‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

> “Her bir pursat maňa gymmatly we iň ýokary derejede möhüm bolup görünýärdi. Biz ebedilik üçin iş alyp barýarys diýip duýýardym, biperwaý we gyzyklanmaýanlaryň bolsa iň uly howp astyndadygyny duýýardym. Imanam hiç hili bulut bilen örtülmändi, men Isanyň gymmatly wadalaryny özüm üçin kabul edýärdim….”

> “‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

> “‘Yürekleri titizlikle araştırıp alçakgönüllü bir itirafta bulunarak, beklenti vaktine kadar dua ile geldik. Her sabah, yaşamlarımızın Tanrı’nın önünde doğru olduğuna dair kanıtı güvence altına almanın ilk görevimiz olduğunu hissediyorduk. Kutsallıkta ilerlemiyorsak, mutlaka gerileyeceğimizi anladık. Birbirimize olan ilgimiz arttı; birbirimizle birlikte ve birbirimiz için çok dua ettik.

> “‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

> “Biz Hudaý bilen gatnaşyga girmek we Oňa dileg-dogalarymyzy hödür etmek üçin bag-bakjalarda hem-de tokaýlyklarda ýygnanýardyk; Onuň barlygyny, Onuň tebigy işleri bilen gurşalanymyzda, has aýdyň duýýardyk. Gutulyşyň şatlygy bize iýmitimizden we içgimizden hem has zerurdy. Eger bulutlar aňymyzy garaňkylandyrsa, Reb tarapyndan kabul edilendigimiziň aňy bilen olar dargadylýança dynç almaga-da, uklamaga-da het edip bilmeýärdik.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

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