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# Parallel Warnings - Number Three

Paralel Duýduryşlar - Üçünji San

The Empowerment of Prophetic Messages: The Sequential Testing Process of Revelation’s Angels

Pygamberlik Habarlarynyň Gudratly Kuwwatlandyrylyşy: Ylhamyň Perişdeleriniň Yzygiderli Synag Ediliş Prosesi

Author

Jeff Pippenger

Published

August 8, 2023

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We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.

Soňky makalany, Ylhamyň on dördünji babyndaky üç perişdäniň hem öz elinde bir habaryň bardygyny kesgitlemek bilen jemledik. Ikinji we üçünji perişde, öz habary bilen aşak inenlerinde, ýanlarynda “pergamentiň” bardygy hökmünde tanadylýar. Her bir perişde bir habary aňladýar, we her bir habaryň gelmegi belli bir netije döredýär. Birinji perişde 1798-nji ýylda geldi. Ol habar möhürden açyldy we golaýlap gelýän höküm barada bilim artdy. Şol bilimiň artmagy ybadat edýänleriň iki toparyny döretdi. Ikinji perişde gelende, protestantlaryň ýykylmagy baradaky habar möhürden açyldy, bilim artdy we iki topar emele geldi. Ýarygije Gykylygy habary 1844-nji ýylyň 22-nji oktýabrynda gelende, ol Exeter lager ýygnagynda möhürden açyldy, bilim artdy we iki topar gyz döredildi. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda gelende, üçünji perişdäniň habary we onuň aňladýan ähli zady möhürden açyldy, bilim artdy we iki topar emele geldi.

Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:

Perişdelerde duş gelýän ýene bir aýratynlyk, olaryň habarlarynyň kuwwatlandyrylmagy bilen baglanyşyklydyr. Öňki makalada görkezilişi ýaly, ikinji perişdäniň habary Gije ýarymyndaky gykylygyň habary bilen kuwwatlandyryldy, emma Gije ýarymyndaky gykylyk ýeke-täk bir perişde bilen şekillendirilmeýär, ol köp perişdeler arkaly şekillendirilýär. Ikinji perişdä we Gije ýarymyndaky gykylyga gabat gelen taryh, ikinji perişdäniň habarynyň Gije ýarymyndaky gykylyk onuň bilen birleşende kuwwatlandyrylandygyny görkezýär. Şol bir kitapda bize şeýle diýilýär:

> “I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as 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. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.

> “Men asmanda perişdeleriň howlukmaç ol ýana-bu ýana gatnap ýörendiklerini gördüm. Olar ýere inýärdiler, soňra ýene asmana ýokary galýardylar; möhüm bir wakanyň amala aşmagyna taýýarlyk görýärdiler. Soňra men ýene bir gudratly perişdäniň ýere inmek üçin tabşyrylandygyny gördüm; ol üçünji perişdä bilen sesini birleşdirip, onuň habaryna güýç hem kuwwat bermelidi. Perişdä uly güýç we şöhrat berildi, we ol inende, ýer onuň şöhraty bilen ýagtyldy. Bu perişdäniň öňünden gidýän we onuň yzyndan gelýän nur hemme ýere aralaşdy; ol güýçli ses bilen gudratly şekilde gygyrýardy hem-de şeýle diýýärdi: Beýik Wawilon ýykyldy, ýykyldy, we şeýtanlaryň mesgenine, her bir hapa ruhuň galasyna, hem-de her bir näpak we ýigrenji guşuň kapasyna öwrüldi. Ikinji perişdäniň beren Wawilonyň ýykylyşy baradaky habary, 1844-nji ýyldan bäri ýygnaklara girip gelýän bozulmalaryň goşulmagy bilen, ýene bir gezek berilýär. Bu perişdäniň işi öz wagtynda gelip ýetýär we üçünji perişdäniň habarynyň soňky beýik işine, onuň güýçli nida öwrülýän mahaly, goşulýar. Hudaýyň halky bolsa tizden ýüzbe-ýüz boljak synag sagadyna durup bilmek üçin hemme ýerde taýýarlanylýar. Men olaryň üstünde mesgen tutan uly bir nury gördüm, olar bu habarda birleşdiler we gorkusyzlyk bilen uly güýç arkaly üçünji perişdäniň habaryny wagyz etdiler.”

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.

> “Perişdeler gökden gelen gudratlı perişdä kömek etmägä iberildi, we men hemme ýerde ýaňlanýan ýaly bolan sesleri eşitdim: Onuň içinden çykyň, eý halkym, onuň günälerine şärik bolmaň we onuň belalaryndan paý alman; çünki onuň günäleri göge çenli ýetdi, Hudaý hem onuň nähaklyklaryny ýat etdi. Bu habar üçünji habara goşulan bir goşundy ýaly göründi we 1844-nji ýylda ýarygije gykylygy ikinji perişdäniň habaryna goşulyşy ýaly, oňa birleşdi. Hudaýyň şöhraty sabyrly, garaşýan mukaddesleriň üstünde ornaşdy, we olar gorkusyzlyk bilen iň soňky dabaraly duýduryşy berdiler, Wawilonyň ýykylanyny yglan edip, Hudaýyň halkyny onuň içinden çykmaga çagyrdylar; şeýlelikde olar onuň gorkunç höküminden gutulyp bilerler.” Spiritual Gifts, 1-nji jilt, 193, 194.

The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.

Ýarygijäniň ýary gijedäki nidası ikinji perişdä goşuldy, we Ylham kitaby on sekizinji bapdaky perişde üçünji perişdä goşulýar; ol üçünji perişdä goşulanda bolsa, Adventizmiň başlangyjynda Ýarygijäniň nidasynyň ikinji perişdä goşulmagynyň gaýtalanmagyny ýerine ýetirýär. Iki şaýadyň — ikinji we üçünji perişdäniň — esasynda, her bir perişdäniň habarynda ony güýçlendirýän ikilenç habar bar. Bu iki şaýat, taryhda birinji perişdäniň habary gelende, ondan soň şol habaryň ikilenç bir habar arkaly güýçlendirilýän pursatynyň hem bolmalydygyny öwredýär. Elbetde, bu birinji perişde üçin hem şeýle dogrudy. Biz ýaňy getirip geçen uzyn parçada, Waýt uýa: “Maňa onuň wezipesiniň ýer ýüzüni onuň şöhraty bilen nurlandyrmakdan we adamlary Hudaýyň geljek gazaby hakynda duýdurmakdan ybaratdygy aýdyldy” diýip beýan edende, birinji perişdä Ylham kitaby on sekizinji bapdaky perişdä Ýahýanyň degişli eden şol bir häsiýetlerini degişli edýär. Parçadan onuň birinji perişdäni göz öňünde tutýandygy aýdyňdyr.

The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.

Birinji perişdäniň habary 1798-nji ýylda gelip ýetdi, şondan soň bolsa 1840-njy ýylyň 11-nji awgustynda, Osmanly agalygy tamam bolanda, güýçlendirildi. Şol pursatda Ylham kitabynyň onunjy bapynda görkezilen gudratly perişde gökden indi-de, bir aýagyny gury ýere, beýlekisini bolsa deňze goýdy. Ol birinji perişdäniň güýçlendirilmegini aňladýar, we hut şu ýagdaý birinji perişdäniň işiniň Ylham kitabynyň on sekizinji bapyndaky perişdäniň işi bilen şol bir işdigini görkezýär. Olar ikisi hem ýer ýüzüni öz şöhraty bilen ýagtyltmalydy, ýöne Ylham kitabynyň on sekizinji bapyndaky perişde üçünji perişdä goşulýar, edil Ýarygije Jarçylygynyň ikinji perişdä goşulyşy ýaly we Ylham kitabynyň onunjy bapynda inen perişdäniň birinji perişdä goşulyşy ýaly.

Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.

Şonuň üçin, birinji perişde gelende, möhürden açylan bir habar iki sany seždä edýänleriň toparyny döretdi. Birinji perişdäniň habary Ylham onunjy bapdaky perişde tarapyndan güýçlendirilende, onuň elinde Ýahýa iýmegi buýran kiçi bir kitap bardy; bu bolsa onuň bir habar getirendigini, ony möhürden açandygyny we onuň iki sany seždä edýänleriň toparyny döredenligini görkezýär. Ikinji perişde, Ýarygije Gykylygy we üçünji perişde gelende-de, synag edýän hem-de iki sany seždä edýänleriň toparyny döredýän möhürden açylan bir habar bardy.

The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.

Biziň garap çykýan parçamyzyň nygtaýşy, Mesihiň taryhyny Milleritleriň taryhy bilen deňeşdirmek arkaly, Milleritleriň taryhynda bolup geçen yzygiderli synag etme işiniň gadymy Ysraýylyň soňy bolan Mesihiň günlerinde hem bolup geçendigini görkezýär. Eger yzygiderli synag etme işi ruhy Ysraýylyň başynda we gadymy Ysraýylyň ahyrynda bolup geçen bolsa, onda gadymy Ysraýylyň başynda bolşy ýaly, ruhy Ysraýylyň ahyrynda hem yzygiderli synag etme işi bolar.

In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.

Millerit taryhynda bu, 1798-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli iki topar ybadat edijini synagdan geçirip ýüze çykaran bäş sany möhümiň açylmagyny aňladýar. Bu parçа aç-açan öwredýär: eger siz bir synagdan geçmeseňiz, indiki synagdan hem geçmersiňiz, çünki siz hatda synap hem görmersiňiz. Şeýle hem Mesihiň döwründe synag etme işiniň gutulyş meýilnamasy babatda öň saýlanan äht halkynyň doly garaňkylykda bolmagy bilen jemlenýändigi hem aýdyňdyr. Daniýel bilen Ýahýa özleriniň arkasyndaky sese gulak asýanlary, açylan her bir täze hakykaty aýratynlykda derňemegi talap eden yzygiderli synag etme işinden geçenleri aňladýarlar.

The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.

Danielyň we Ylhamyň kitaplary bir kitapdyr, Daniel bilen Ýahýa bolsa şol bir kitabyň iki şaýadydyr. Bir şaýat kitabyň başlangyjydyr, beýleki şaýat bolsa kitabyň ahyrydyr. Iki şaýat hem nyşanly manyda ölüm we direliş başdan geçirdi; olaryň biri Med-pars patyşalygy tarapyndan yzarlanýardy, (Amerikanyň Birleşen Ştatlaryny görnüşlendirip), beýlekisi bolsa Rim tarapyndan yzarlanýardy, (papalygy görnüşlendirip). Ýahýa, Danieliň öz ybadat düzgünlerini üýtgetmekden ýüz öwürendigi üçin yzarlanşyna laýyklykda, Şenbe gününi saklaýandygy sebäpli yzarlanýar. Olar bilelikde, ýedinji günüň Şenbesiniň deregine Ýekşenbe gününe ybadaty kabul etmekden ýüz öwürendikleri üçin dünýäniň ahyrynda yzarlanýanlary aňladýarlar.

The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.

Danyýel we Ýahýa arkaly şekillendirilýän halk möhürlenenler bolupdy ýa-da bolar; çünki Danyýel patyşanyň “permanyna” boýun egmändigi üçin ýolbarslaryň çukuryna taşlananda, niýetiň üýtgedilmezligi üçin patyşa daşy möhürledi. Danyýel ebedilik üçin möhürlenipdi, sebäbi Mädiler bilen Parslaryň kanunlaryna görä, patyşanyň permany hem, onuň möhüriniň ygtyýary hem üýtgedilip bilinmeýärdi. Patyşanyň möhüri daşyň üstüne basyldy we gapy ýapyldy. Gapy Ýekşenbe kanuny wagtynda ýapylýar, we hiç bir adam ol gapyny açyp bilmez; edil 1844-nji ýylyň 22-nji oktýabrynda gapynyň ýapylyşy ýaly. Bu, pygamberlikde beýan edilen pygamberlik wakalaryna diňe seretmegiň däl, eýsem pygamber hekaýanyň içinde şekillendirilende, ony gurşap alýan ýagdaýlary hem ulanmagyň möhümdigini görkezýän ýönekeý bir mysaldy.

Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.

Şeýle-de, bu başlangyjy (Danyýel kitaby) soňy (Ylham kitaby) bilen bilelikde şol bir pygamberligiň iki şaýady hökmünde garamagyň gudratynyň bir mysalydyr, çünki Mukaddes Kitapdaky bir hakykaty berkarar etmek üçin iki şaýat zerurdyr. Öňünden aýdylyp berlen wakalar hem-de pygamberligiň bilen baglylykda pygamberleriň işleriniň şekillendirilmegi hem ikisi-de ylham berilendir.

> All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.

> Ähli Mukaddes Ýazgylar Hudaý tarapyndan ylham berlipdir we taglymat üçin, ýazgartma üçin, düzediş üçin, dogrulykda terbiýe bermek üçin peýdalydyr; şeýlelikde, Hudaýyň adamy kämil bolup, ähli ýagşy işler üçin doly enjamlaşdyrylan bolar. 2 Timoteos 3:16, 17.

If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.

Eger Mukaddes Kitabyň öňünden aýdan wakalary dünýäniň soňuny şekillendirýän bolsa, onda pygamberiň şol öňünden aýdylan zady kabul edýän we oňa şaýatlyk edýän mahalyndaky keşbi hem-de daş-töweregi hem dünýäniň soňunyň şekillendirmesidir. Şonuň üçin pygamberiň daş-töweregi we işleri pygamberlik taýdan şekillendirilende, pygamber dünýäniň soňundaky Hudaý halkynyň şekillendirmesidir. Şol düşünişi esas edinip, Malahidäki Eliýas baradaky öňünden aýdylşyň ugruny Ylham kitabynyň on dördünji we on sekizinji baplarynyň ugurlary bilen bir ýere getirýän bolsak, olaryň ählisi iň soňky duýduryş habarynyň taryhyna şaýatlyk edýär; emma olaryň şaýatlygy iki gatlydyr.

The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.

Habar, Hudaýyň halkyndan daşary bolup geçjek öňünden aýdylan wakalardan durýar, ikinji derejeli şaýatlyk bolsa pygamberiň şol habary kabul edýän we yglan edýän wagtyndaky tejribesinden durýar. Bir taryhyň daşky we içki taraplaryny beýan edýän iki pygamberlik çyzygynyň bardygy baradaky pygamberlik düşünjesi Adventizmiň öňbaşçylary tarapyndan ykrar edildi we jemgyýetçilik ýazgysyna girizildi. Meniň pikirimçe, öňbaşçylaryň bu ýörelgäni ulanmagynyň nusgawy mysaly olaryň Ylhamdaky ýedi ýygnagy hem-de Ylhamdaky ýedi möhri ýygnagyň içki we daşky taryhyny görkezýän biri-birine parallel taryhlar hökmünde kesgitlemegidir. Möhürler daşky taryhy, ýygnaklar bolsa içki taryhy görkezýär.

The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.

Malakidäki, Ylhamyň on dördünji we on sekizinji baplaryndaky Eliýa habary, Ylhamyň birinji babynda “Isa Mesihiň ylhamy” diýlip hem atlandyrylýan şol bir ahyrky duýduryş habaryny görkezýär. Birinji bapda Hudaý Ata bu habary Mesih’e berdi; ol hem ony Jebraýyla berdi; Jebraýyl hem ony Ýahýa berdi, ol bolsa ony ýygnaklara iberdi. Eliýanyň habary, şeýle hem Ylhamyň birinji, on dördünji we on sekizinji baplarynda görkezilen habarlar, hut şol bir habardyr.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Pygamberleriň ruhlary pygamberlere tabyndyr. Çünki Hudaý bulaşyklygyň däl-de, parahatçylygyň gözbaşydyr; mukaddesleriň ähli ýygnaklarynda hem şeýledir. 1 Korintoslylar 14:32, 33.

It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.

Bu hemişe şol bir habardyr, çünki “pygamberler pygamberlere tabyndyr.” Aýatlarda “tabyn” diýip terjime edilen söz şu manyny berýär: “aşak goýmak; gaýtawul görnüşinde boýun bolmak: – boýun egmek astynda bolmak (boýun egiji), aşak salmak, tabyn etmek, (bolmak, etmek) tabyn (–a, –a çenli), tabynlyk astynda bolmak (–a, –yň astynda), özüni tabyn etmek.” Ähli pygamberler biri-biri bilen ylalaşýarlar we biri-birine tabyndyrlar; bolmasa, olaryň beren habary bulaşyklyk dörederdi.

All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.

Jemleýdäki iň soňky duýduryş habarynyň ähli pygamberlik şekillendirişleri şol bir habary aňladýar. Rebbiň niýetine görä, on gyzyň tymsalyndaky “parasatlylar” diýlip hasap edilýänler, şeýle hem Daniýel kitaby açylanda “bilimiň artmagyna” “düşünýän” “parasatlylar” diýlip atlandyrylýanlar — Rebbiň islegi boýunça, şol “parasatlylar” ýörite habary ol açylan mahaly tanamalydyrlar. Şol tanama, Mukaddes Kitabyň öz içinde anyk görkezilen mukaddes ýazgylary öwreniş usulyny ulanmak arkaly amala aşyrylýar. Bu usul Işaýa ýigrimi sekiz bilen sazlaşykda, Mukaddes Kitapdaky bir meselä degişli dürli pygamberlik ugurlaryny biri-birine deňeşdirip, dogry pygamberlik wakalaryny kesgitlemek üçin bir ýere getirmek prosesi arkaly ýerine ýetirilýär.

I solicit your patience as we conclude this article here and will continue these thoughts in the next article.

Siziň sabyrlylygyňyzy haýyş edýärin, sebäbi bu makalany şu ýerde jemleýäris we bu pikirleri indiki makalada dowam etdireris.

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