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

Danyýel kitaby - Bir ýüz segsen üçünji bölüm

The Eternal Foundation: Christ in Prophetic History and the Believer’s Faith

Baky Binýat: Mesih pygamberlik taryhynda we iman edýäniň ynamynda

Author

Jeff Pippenger

Published

April 13, 2024

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The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

Petrusyň ykrar eden “hakykaty imanlynyň imanynyň binýadydyr. Bu Mesihiň Özüniň ebedi ýaşaýyş diýip yglan eden zadydyr.” Şol “hakykat” Mesihiň iki tarapyny kesgitledi. Birinjisi, Mesihiň pygamberlik taryhynyň bir bölegidigidir. Pygamberlik taryhynyň wakalaryny aňladýan ýol belgileri Mesihi aňladýar. Onuň şol wakalar bilen baglanyşygy pygamberlik ýol belgileriniň mukaddesligini görkezýär we Uýam Waýtyň näme üçin ýol belgilerini goramalydygymyzy şeýle ýygy-ýygydan aýdandygynyň mantygyny berýär, çünki şol ýol belgileri Isa Mesihi aňladýar. Mesihiň döwründe synag temasyny aňladan ýol belgisi Onuň çokundyrylmasydy we ol mukaddes özgertme çyzyklaryndaky beýleki wakalar bilen utgaşýardy; bu wakalar Ylahy nyşanyň inmegi bilen tapawutlanýardy.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Musanyň özgertme setirinde, Ýaradyjy bilen ýaradylanyň birleşmeginiň nyşany bolan ýanyp duran bir gyrymsy agaçda Hudaýlyk inip, şol ýerde mesgen tutdy. Ýetmiş ýylyň ahyryndaky özgertme setirinde bolsa, Mihail ilkinji permany öňe sürmek üçin Kiri güýçlendirmäge indi, şol bir wagtda hem Daniel Mesihiň keşbine üýtgedildi. Mesihiň özgertme setirinde, Hudaýyň Ogluny ýaglamak üçin Mukaddes Ruh kepderi görnüşinde indi; bu Hudaýlygyň adamzat bilen birleşmeginiň nyşanydyr. Millerit taryhynda 1840-njy ýylyň 11-nji awgustynda inen perişde “Isa Mesihiň hut Özi” bolup, iýilmeli bolan kiçijik kitap bilen indi, we şol kiçijik kitap Onuň Özi idi. Şol ýerde Ol, Hudaýlygyň adamzat bilen birleşmeginiň Asman Çöreginiň etini we ganyny iýip-içmek arkaly amala aşyrylýandygyny görkezdi.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Mukaddes taryh mukaddesdir, çünki ol Mesihe degişli Huzuryň bedende ýüze çykmagy bilen janlanandyr. Geljekdäki wakalary görkezýän Hudaýyň Sözüniň öňünden aýdan habarlary Isa Mesihiň Özüdir, çünki Ol “Sözdür”. Şol öňünden aýdylanlar taryhda amala aşanda, şol wakalar Onuň sözüniň ýerine ýetmegini aňladýar, we Onuň Sözi Hakykatdyr. Öňünden aýdylýan habary beýan edýän hem Onuň Sözüdir, waka gelende ýerine ýetýän hem Onuň Sözüdir; şonuň üçin başlangyçda-da, ahyrda-da Isa Mesih bardyr, çünki Ol Alfa we Omegadyr. Şonuň üçin Petrus Isanyň Mesihdigini we diri Hudaýyň Oglydigini yglan edende, ol Isa Mesih bolan bir nyşany we soňky günlerde kämil ýerine ýetmesine ýetýän bir nyşany görkezýärdi. 2001-nji ýylyň 11-nji sentýabry Mesiheniň kämil ýerine ýetmesidi.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

2001-nji ýylyň 11-nji sentýabryndaky pygamberlik ýerine ýetmesini ret etmek, diri Hudaýyň Ogly bolan Mesihi ret etmekdir. Petrus tarapyndan beýan edilen şol hakykat «imanlynyň imanynyň binýady» bolupdy, we 2001-nji ýylyň 11-nji sentýabrynda Mesih Öz soňky günlerdäki halkyny Ýeremiýanyň «gadymy ýollaryna» gaýtaryp getirdi; olar birinji we üçünji perişdeleriň habarlary hereketiniň «binýatlaryny» aňladýar. Petrus dört ýeli tutup saklaýan dört perişdäniň döwründe möhürlenýän ýüz kyrk dört müňi wekil edýärdi. Möhürleme wagty aýratyn bir pygamberlik döwrüdir; ol 2001-nji ýylyň 11-nji sentýabrynda başlanýar we ýakyn wagtda geljek Ýekşenbe kanuny bilen tamamlanýar. Isa hemişe bir zadyň ahyryny şol zadyň başlangyjy bilen şekillendirýär.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

Möhürleme döwrüniň başynda, Hudaýyň Ruhy çokundyrylanda inişi ýaly, Ylham kitaby on sekizinjidäki perişde-de indi, we şol perişde “Isa Mesihiň hut Özi ýaly bir şahsdan pes däldi”; çünki Millerçi taryhynda ýer ýüzüni Öz şöhraty bilen ýagtyltmak üçin inen perişde-de “Isa Mesihiň hut Özi ýaly bir şahsdan pes däldi.” Ýakynda geljek ýekşenbe kanuny wagtynda-da “Isa Mesihiň hut Özi ýaly bir şahsdan pes däl” Şahs ýene-de iner we Öz beýleki sürüsini Wawilondan çagyranda, Ylham kitaby on sekizinjidäki iki habaryň ikinjisini hödürlär. Möhürleme döwrüniň ortasynda bir perişde indi; edil Millerçi hereketiniň ilkinji lapykeçliginde, 1844-nji ýylyň 19-njy aprelinde, ikinji perişdäniň inşi ýaly.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Şol ikinji perişdäniň gelmegi bilen, 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmeginiň aralygynda, Gije ýarysyndaky gygyryş habary gelende, ikinji perişdä güýç goşmak üçin köp perişdeler iberildi. Bu perişdeleriň Millerit taryhynda gelen döwrüniň taryhy barada söz açyp, White uýamyz bize şeýle habar berýär: bu habarlary ret edenler, ýehudylaryň Mesihi haça çüýländigi ýaly, şonça-da anyk suratda Mesihi haça çüýländirler.

> “I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

> “Men ýewreýleriň Isany haça çüýländigi ýaly, at boýunça bolan ybadathanalaryň hem bu habarlary haça çüýländiklerini gördüm; şonuň üçin olar iň mukaddes ýere eltýän ýoldan bihabardyrlar we Isanyň ol ýerde edýän şepagatyndan peýda alyp bilmeýärler.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Perişdeler arkaly beýan edilýän habarlaryň ret edilmegi Mesihi haça çüýlemekligi aňladýar, çünki Ol şol habarlary we olaryň taryhy taýdan amala aşmagyny Özünde jemleýär. 2020-nji ýylyň 18-nji iýulynda «Isa Mesihiň Özünden pes bolmadyk bir Şahs» aşak düşdi, bu bolsa ilkinji lapykeçligi we garaşmak döwrüniň başlanmagyny belläp geçdi. Köçelerde öldürilen, Onuň ahyrzamandaky halkynyň öli-gury süňkleri adamlary täzeden ýaşa getirip bilýän ýeke-täk sesi eşitmek arkaly oýarylmaly idi.

> Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

> Dogrusyny, dogrusyny size aýdýaryn: öli bolanlaryň Hudaýyň Oglunyň sesini eşitjek sagady gelýär, hatda häzir hem geldi; eşidenler ýaşarlar. Çünki Atanyň Özünde ýaşaýyş bolşy ýaly, Ogluna-da Özünde ýaşaýyş bolmagyny berdi; hem-de Oňa höküm etmäge ygtyýar berdi, sebäbi Ol Ynsan Ogludyr. Muňa haýran galmaň; çünki mazarlardakylaryň hemmesiniň Onuň sesini eşitjek sagady gelýär, hem olar daşary çykarlar: ýagşylyk edenler ýaşaýyş dirilişine, ýamanlyk edenler bolsa höküm dirilişine çykarlar. Ýahýa 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

2023-nji ýylyň iýul aýynda Onuň sesi öli gurak süňkleri ýaşaýşa çagyrdy, şondan soň Alfa we Omega möhürleniş döwrüniň başlangyjyny täzeden gaýtalady, çünki 2023-nji ýylyň iýuly möhürleniş döwrüniň tamamlaýjy döwrüni alamatlandyrýar. Şonda Onuň halky ýene-de Ýeremiýanyň gadymy ýollaryna, Millerit taryhynyň binýatlaryna yzyna çagyryldy. Milleritleriň başlangyjynyň we soňunyň binýatlaýyn habary, Millerit taryhynyň ilkinji we soňky habarlary bolup, ol Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi wagt”dy.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

2023-nji ýylyň iýul aýynda, Hudaýyň soňky gün halkyna kiçi kitaby alyp iýmek ýene-de buýruldy. Olar kiçi kitaby iýenlerinde, soňra Ylham kitaby 9-njy bapdaky üçünji Waýyň habaryny (gündogardan gelen habarlar) we Daniýel kitabynyň 11-nji bapdaky habaryny (demirgazykdan gelen habarlar) ykrar edip-etmejekdiklerini görmek üçin synagdan geçirilýärler. Bu synag prosesi olary Daniýel kitabynyň 11-nji bap, 13-den 15-e çenli aýatlaryna alyp barýar; bu Panium söweşidir, bu Kesariýa Filipidir we bu, Onuň sesini eşiden iki toparyň aýan edilýän Ýarygije Gykylygynyň habarydyr: bir topar “ýagşylyk edenler ýaşaýyş direlişine; erbetlik edenler bolsa höküm direlişine.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

Ýüz kyrk dört müňüň möhürleniş wagtynda üç ses bardyr, we olaryň hemmesi “Isa Mesihden pes bolmadyk bir Şahsyýetiň sesi”dir. Ylhamyň on sekizinji babyndaky birinji ses, Nýu-Ýork şäheriniň beýik binalary Hudaýyň bir degişi bilen ýykylanda eşidildi. Ikinji ses, ölüleri mazarlaryndan çagyrýan baş perişde Mikaýylyň sesidir. Üçünji ses, Ylham kitabynyň on birinji babyndaky “uly ýer titremäniň” sagadynda Onuň beýleki sürisini Wawilondan çagyrýan Ylhamyň on sekizinji babyndaky ikinji sesdir. Petrusyñ Kesariýa Filipidäki ykrar etmesiniň kämil berjaý bolşy, Mesihiň ahyrky günlerdäki halkyny “Danyýel pygamberliginiň soňky günlere degişli şol bölegine” alyp barmagynda amala aşýar.

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Danyýl 11-iň on üçünji aýatyndan on bäşinji aýatyna çenli bolan Panium, Danyýlyň pygamberliginiň möhürlenen we Gije ýarymda eşidilen Gykylygyň habaryny aýdyň görkezýän “bölegidir”. Panium 1844-nji ýylyň awgust aýyndaky Exeter çadyr ýygnagydyr; ol Donald Trampyň ikinji möhletinde berjaý bolýan taryhdyr we ýüz kyrk dört müňüň maňlaýlaryna Hudaýyň möhürini basýan pygamberlik habarydyr. Häzir biziň öwrenýän aýatlarymyz juda mukaddes ýerdir.

> “The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

> Petrusyň ykrar eden hakykaty ynanýanyň imanynyň binýadydyr. Bu hakykat Mesihiň Özi tarapyndan ebedi ýaşaýyş diýlip yglan edilen zatdyr. Emma bu bilimä eýe bolmak özüni ulaltmaga hiç hili esas däldi. Ol Petrusa öz akyly ýa-da öz ýagşylygy arkaly aýan edilmedi. Ynsanzat hiç wagt öz-özünden ylahy hakykatyň bilimine ýetip bilmez. «Ol asmandan hem beýikdir; sen näme edip bilersiň? Dowzahdan hem çuňdur; sen näme bilip bilersiň?» Eýýup 11:8. Diňe ogullyga alnandygyň Ruhy bize Hudaýyň çuň zatlaryny, ýagny «gözüň görmedik, gulagyň eşitmedik, ynsanyň ýüregine-de gelmedik» zatlaryny aýan edip biler. «Çünki Hudaý olary bize Öz Ruhy arkaly aýan etdi; sebäbi Ruh hemme zady, hatda Hudaýyň çuň zatlaryny-da barlaýar.» 1 Korinfliler 2:9, 10. «Rebbiň syry Ondan gorkýanlar bilendir»; Petrusyň Mesihiň şöhratyny tanamagy bolsa onuň «Hudaý tarapyndan öwredilen»diginiň subutnamasydy. Zebur 25:14; Ýahýa 6:45. Hawa, hakykatdan hem, «bagtlysyň sen, Simun Bar-Ýona; çünki muny saňa et bilen gan aýan etmedi.»

> “Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

> Isa şeýle-de dowam etdi: “Men saňa hem aýdýaryn: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzah derwezeleri oňa garşy üstün çykyp bilmez.” “Petrus” sözi daş diýmekdir, ýagny togalanyp ýören daş. Petrus ýygnagyň esaslanan gaýasy däldi. Ol öz Rebbini gargyş we ant içmek bilen inkär eden wagty, dowzah derwezeleri oňa garşy üstün çykdy. Ýygnak bolsa, dowzah derwezeleriniň garşy üstün çykyp bilmejek Biriniň üstünde guruldy.” Asyrlaryň Islegi, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Mesihiň Kesariýa Filipide Öz şägirtlerine ýetirýän habary Gijeki Gykylygyň habarydy we şeýle hem şoldur; ol “dowzahyň derwezeleri” diýlip atlandyrylan ybadathananyň eýesi bolan grek taňrysy Pan bilen ýeriň iki dönük şahy arasynda barýan ruhy urşuň çäginde ýerleşdirilendir. Makkabeýler Hudaýyň dönük halkydy; olar grekleriň dinine garşy uruşýarkalar, özlerini Hudaýyň ybadathanasynyň goragçylary diýip ykrar edýärdiler. Olar özlerini hem dini, hem syýasy ýolbaşçylar hökmünde tanadýardylar. Olar häzir Amerikanyň Birleşen Ştatlarynyň hökümeti bilen bilelikde haýwanyň bir keşbini emele getirip, woke-izm bilen Ene Ýeriň globalist dinine garşy uruş alyp barýan şol gaçan ybadathanalaryň dönük protestantçylygyny aňladýarlar. Dönük şahlar globalizmiň dini we syýasy düzüm bölekleri bilen göreşinde üstün çykýarlar, şol bir wagtyň özünde bolsa hakyky protestant şahy ýakyn wagtda geljek ýekşenbe kanunynyň “beýik ýertitremesinde” tug hökmünde galdyrylmagynyň öňüsyrasynda akmak gyzlaryň soňky galyndylarynyň aýrylmagy arkaly arassalanýar.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Danyýl kitabynyň pygamberliginiň ahyrky günlere degişli bolan bölegi, ol hem Isa Mesihiň Ylhamydyr we Gije ýaryndaky Gykylygyň habarydyr, Ýahuda taýpasynyň Arslany tarapyndan Panium bolan Kaýsariýa Filipide açylýar. Ol 2015-nji ýylda şol haýwany gozgap başlan düýpsüz çukurdan çykan ateistik haýwan bilen Respublikançylygyň şahynyň hem-de häzir kuwwatly goşun hökmünde direldilýän Protestantlygyň hakyky şahyna garşy alnyp barylýan söweşiň arasynda açylýar.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Petrusyň ykrar eden hakykaty 2001-nji ýylyň 11-nji sentýabrynyň ýolbelgisini aňladýar, şeýle hem Mesihiň ýaşaýan Hudaýyň Ogludygyny hem aňladýar. Isanyň Hudaýyň Ogludygy bilen aňladylýan zadyň hakykaty, edil Petrusyň günlerinde Isanyň Mesihdigi ýa däldigi synag hakykaty bolan ýaly, synag hakykatydyr. Isanyň Hudaýyň Ogludygy baradaky yglan Ogluň kimdigi hakynda aýan edilen ähli zady aňladýar. Bu diňe Onuň Hudaýyň Ogludygyny däl, eýsem Onuň ynsan ogludygyny hem aňladýar. Bu ýüz kyrk dört müňüň möhürleniş döwründe amala aşyrylýan hut şol iş bolan ylahylygyň ynsanlyga ten geýdirilmeginiň hakykatydyr. “Ten geýdirilme” hakykaty, başdaky “Sabat” hakykaty bilen nusgalanan ahyrdaky hakykatdyr.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

1844-nji ýylyň 22-nji oktýabry üçünji perişdäniň gelmegini alamatlandyrdy. Perişde gelende, Ýahuda taýpasynyň Arslany tarapyndan, hakykatyň açylýan döwrüne laýyk gelýän aýratyn bir hakykat açylýar, we şol hakykat soňra şol hakykatyň açylan neslini synagdan geçirýär. 1844-nji ýylyň 22-nji oktýabrynda, 1798-nji ýyldan 1844-nji ýyla çenli kyrk alty ýylyň dowamynda Özüniň guran ybadathanasyna duýdansyz gelen Mesihiň işi bilen baglanyşykly hakykatlar aýan edildi. Mesihiň höküm işi, Hudaýyň kanuny, Onuň Baş Ruhany hökmünde wezipesi, haýwanyň belligi meselesi we ýüz kyrk dört müň adamyň möhürlenmegi — bularyň hemmesi açyldy. Waýta uýza şol hakykatlaryň arasynda Alfa we Omega tarapyndan aýratyn bir nurda görkezilen bir hakykatyň bardygy görkezildi.

> “I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “On tabşyrygyň hut ortasynda duran dördünji buýrugy görenimde haýran galdym; onuň daşyny ýumşak nuryň şuglasy gurşap alýardy. Perişde şeýle diýdi: ‘Bu, on buýrugyň içinde asmanlary, ýeri we olaryň içindäki ähli zatlary ýaradan diri Hudaýy kesgitleýän ýeketäk buýrukdyr. Ýeriň düýbi tutulanda, Şenbe gününiň düýbi hem şol wagt tutuldy.’” Testimonies, 1-nji tom, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Bir ýüz kyrk dört müň adamyň möhürleniş wagty ýetipdi, emma ol 1863-nji ýylyň gozgalaňy sebäpli gijikdirilmelidi. 2001-nji ýylyň 11-nji sentýabrynda möhürleniş işi başlandy; Ylham kitabynyň on sekizinji babyndaky kuwwatly perişde hökmünde görkezilen Mesih elinde Hudaýyň ahyrky gün halkynyň iýmelidigi gizlin bir kitap bilen aşak düşdi. Alfa we Omega ahyry hemişe başlangyç arkaly görkezýär, şonuň üçin soňky günlerde aýratyn bir ýagtylykda goýlan başga bir hakykat hem bardy, we ol Mesihiň bir ýüz kyrk dört müň adamy möhürlemäge ilkinji gezek synanyşan wagty aýratyn nygtalanan Sabat hakykaty bilen göni baglanyşyklydy.

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

> Danieliň öz bije düşen ýerinde durmagynyň wagty geldi. Oňa berlen nuryň öňkülerden has beýik derejede dünýä ýaýramagynyň wagty geldi. Eger Rebbiň özleri üçin şeýle köp zat edenleri şol nurda ýörseler, Mesih baradaky bilimleri we Oňa degişli pygamberlikler baradaky düşünjeleri bu ýeriň taryhynyň soňuna ýakynlaşdyklaryça örän artar.

> “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. They are of infinite worth in God’s sight, for they are one with Christ. 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 which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able 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.” Manuscript Releases, number 21, 406, 407.

> “Hudaý bilen gatnaşykda bolýanlar Dogrulygyň Güni bilen ýagtylykda ýörärler. Olar Hudaýyň öňünde öz ýoluny azdyryp, Öz Halasgärine hormatsyzlyk etmeýärler. Asman yşygy olaryň üstüne saçýar. Hudaýyň nazarynda olar çäksiz gymmatlydyr, çünki olar Mesih bilen birdir. Olar üçin Hudaýyň sözi deňi-taýy bolmadyk gözellik we mähir-jazypa eýedir. Olar onuň ähmiýetini görýärler. Hakykat olar üçin açylýar. Ten alma baradaky taglymat mylaýym bir nur bilen gurşalýar. Olar Mukaddes Ýazgylaryň ähli syrlary açýan we ähli kynçylyklary çözýän açardygyny görýärler. Ýagtylygy kabul etmäge hem-de ýagtylykda ýöremäge meýilli bolmadyklar takwalygyň syryna düşünip bilmezler, emma haçy göterip, Isanyň yzyna düşmekden ikirjiňlenmedikler Hudaýyň ýagtylygynda ýagtylygy görerler.” Manuscript Releases, number 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Beden almagyň taglymaty, Ylahylyga adamzat tebigatynyň birleşen ýagdaýynda günä etmeýändiginiň hakykatydyr, we ahyrky günlerde şol tejribä ýetip ýetenleriň nyşany Sabatdyr.

> Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

> Mundan başga-da, Men olara Öz Sabat günlerimi berdim, ol günler Men bilen olaryň arasynda alamat bolsun diýip, olar özlerini mukaddes edýän Rebbiň Meniňdigimi bilsinler. Ezekiel 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

Yüz kyrk dört müň adam ebedilik üçin möhürlenendir, we möhürleme işi möhürleme döwrüniň ahyrynda, ýekşenbe güni baradaky kanunyň öň ýanynda, möhüriň basylýan gysga wagt döwrüni görkezýär. Şol gysga wagt döwründe Ylahylyk adamçylyk bilen hemişelik birleşdirilýär.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Eý doganlar, taýýarlygyň beýik işinde siz näme edýärsiňiz? Dünýä bilen birleşýänler dünýäniň galybyny kabul edýärler we ýyrtyjynyň nyşany üçin taýýarlanýarlar. Özlerine ynamsyz bolup, Hudaýyň öňünde özlerini peseldýänler hem-de hakykata boýun egmek arkaly janlaryny päkleýänler, ine, şolar asmanyň galybyny kabul edýärler we maňlaýlarynda Hudaýyň möhri üçin taýýarlanýarlar. Perman çykarylyp, bellik basylanda, olaryň häsiýeti ebedilik arassa we tegmilsiz galar.

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

> “Indi taýýarlyk görmegiň wagtydyr. Hudaýyň möhri hiç wagt haram erkek ýa-da aýalyň maňlaýyna basylmaz. Ol hiç wagt şöhratparaz, dünýäni söýýän erkek ýa-da aýalyň maňlaýyna basylmaz. Ol hiç wagt ýalan dilli ýa-da galp ýürekli erkekleriň we aýallaryň maňlaýyna basylmaz. Möhri kabul edýänleriň hemmesi Hudaýyň öňünde tegmilsiz bolmalydyr — asman üçin dalaşgärler. Öňe gidiň, doganlarym we uýalarym. Men şu pursatda diňe gysgaça ýazyp bilýärin, diňe taýýarlygyň zerurdygyna ünsüňizi çekýärin. Häzirki sagadyň gorkunç dabaralydygyna düşünmegiňiz üçin, Mukaddes Ýazgylary özüňiz derňäň.” Testimonies, 5-nji tom, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Öňki parça möhüriň Ýekşenbe kanuny wagty basylýandygyny aňladýan ýaly bolup biler, emma ýagdaý beýle däldir. Uýa Waýt Ýekşenbe kanunynyň beýik bir krizisdigini açyk görkezýär, şeýle hem ol häsiýetiň krizisde ýüze çykýandygyny, ýöne hiç wagt krizisde ösdürilmeýändigini hem aýdyň öwredýär. Möhür Ýekşenbe kanuny wagtynda şol manyda basylýar welin, ol şonda görnüp bolýar; çünki şol wagtda möhüre eýe bolanlar baýdak hökmünde ýokary göterilýär. Möhür synag möhletiniň ýapylmagynyň öň ýanyndaky gysga bir döwrüň dowamynda basylýar, hem-de Sabaty saklaýanlar üçin synag möhleti Ýekşenbe kanuny wagtynda ýapylýar. Möhürleme 2001-nji ýylyň 11-nji sentýabrynda başlandy, we şonda hiç kim Hudaýyň möhürini almady; çünki 1844-nji ýylyň 22-nji oktýabryndan soňky döwürde görkezilişi ýaly, ilki bilen bir synagdan geçiriş prosesi bolmalydy.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Her bir reforma hereketinde, ahyrzamanyň wagtynda möhürinden açylan habary güýçlendirmek üçin ylahy nyşan inende, synag işi başlanýar. Birinji permany öňe sürmek üçin Kiri güýçlendirmäge Mikaýyl inende, ýehudiler şonda öňki ýetmiş ýylyň dowamynda ýaşan öýlerini terk edip, weýran edilen şähere dolanyp baryp, ony täzeden gurarlarmy diýen meselede synagdan geçirildiler. Mukaddes Ruh Mesihiň çokundyrylyşynda inende, ýehudiler Mesih meselesi boýunça synagdan geçirildiler. Ylham kitaby onunjy bapdaky güýçli perişde 1840-njy ýylyň 11-nji awgustynda inende, şol nesil kiçi kitaby iýerlermi, hem-de kiçi kitabyň aňladýan ähli zatlaryny kabul ederlermi diýen meselede synagdan geçirildi.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

1840-njy ýylyň 11-nji awgustynda iki topar ybadat edijini ýüze çykaran bir synag işi başlandy, hem-de Guzynyň yzyna düşüp, Ählisi Mukaddes Ýere giren topar ýüz kyrk dört müňleriň arasynda bolmaga dalaşgärlerdi. Synag işinden geçip bilmedik şol nesil üçin soňky synag, Lewiler 26-daky “ýedi wagt” baradaky artdyrylan ýagtylygyň gelmegi bilen başlandy. 1856-njy ýyldan 1863-nji ýyla çenli Laodikiýa habary, 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen başlanan döwrüň içindäki soňky wagt döwrüni belläp geçdi. Şol wagt döwri Danyýel kitabynyň on birinji babyndaky on üçünji aýatdan on bäşinji aýada çenli aýatlar bilen şekillendirilýär.

We will continue this study in the next article.

Biz bu gözlegimizi indiki makalada dowam etdireris.

> “‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

> “‘Başlangyçda Söz bardy, Söz Hudaý bilen bileidi, we Söz Hudaýdy. Ol başlangyçda Hudaý bilen bileidi. Hemme zat Onuň arkaly ýaradyldy; ýaradylan zatlaryň hiç biri-de Ondan başga ýaradylmady. Onda ýaşaýyş bardy; we ýaşaýyş adamlaryň nurudy. Nur garaňkylykda şöhle saçýar; emma garaňkylyk ony kabul etmedi.’ ‘Söz ten boldy-da, aramyzda ýaşady, (we biz Onuň şöhratyny gördük, Atadan gelen ýeke-täk Ogluň şöhraty ýaly,) merhemetden we hakykatdan doludy’ (John 1:1–5, 14).”

> “This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

> “Bu bap Mesihiň işiniň häsiýetini we ähmiýetini beýan edýär. Ýuhanna öz mowzugyna düşünýän biri hökmünde ähli güýji Mesihe degişli edýär we Onuň beýikligi hem-de haşamaty hakynda söz açýar. Ol gymmatly hakykatyň ylahy şöhlelerini, günüň nurunyňky dek, lowurdadýar. Ol Mesihi Hudaý bilen adamzadyň arasyndaky ýeke-täk Araçy hökmünde görkezýär.

> “The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

> Mesihiň adam teninde bedenlenmegi hakyndaky taglymat bir syrlardandyr, «asyrlar we nesiller boýunça gizlenip gelen syrdyr» (Koloseliler 1:26). Ol takwalygyň beýik hem çuň syrydyr. «Söz ten boldy-da, aramyzda ýaşady» (Ýahýa 1:14). Mesih Öz üstüne adam tebigatyny, Öz asman tebigatyndan pes bolan bir tebigaty aldy. Munuň ýaly hiç zat Hudaýyň ajaýyp pesgelijiligini beýle görkezýän däldir. Ol «dünýäni şeýle söýdi welin, Öz ýeketäk doglan Ogluny berdi» (Ýahýa 3:16). Ýahýa bu ajaýyp temany şeýle bir sadalyk bilen beýan edýär welin, öňe sürlen pikirleriň baryna hemmeler düşünip bilerler we nurlandyrylar.

> “Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

> “Mesih ynsan tebigatyny galpdan kabul eden däldir; Ol ony hakykatdan-da kabul etdi. Ol hakykatda ynsan tebigatyna eýe boldy. ‘Çagalar et bilen ganyň şärigi bolýanlary sebäpli, Ol hem şonuň ýaly şolaryň şärigi boldy’ (Ýewreýler 2:14). Ol Merýemiň Oglydy; ynsan nesilşalygy boýunça Dawudyň tohumyndandy. Ol adam diýlip yglan edilendir, ýagny Adam Mesih Isa. Pawlusyň ýazyşy ýaly: ‘Bu Adam, öýi guran adamyň öýden has uly hormata eýe bolşy ýaly, Musadan hem has uly şöhrata mynasyp hasaplandy’ (Ýewreýler 3:3).”

> “But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

> “Ýöne Hudaýyň Sözi Mesihiň bu ýerde, ýer ýüzünde bolanda adam tebigaty barada aýdýandygy ýaly, Onuň öňden bar bolşy barada hem aýdyň gürrüň edýär. Söz Hudaý bilen birlikde we Birlikde bolan, Hudaýyň ebedi Ogly hökmünde, ilahi Bir Varlyk bolup bardy. Ol ebedilikden ähtiň Araçysydy, Ony kabul eden ýagdaýynda ýer ýüzüniň ähli milletleriniň — ýahudylaryň-da, başga milletleriň-de — bereketlenmeli bolan Şol Biridi. ‘Söz Hudaý bilen bileydi, Söz Hudaýdy’ (Ýahýa 1:1). Adamlar-da, perişdeler-de ýaradylmazdan öň, Söz Hudaý bilen bileydi we Hudaýdy.”

> “The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

> Dünýä Onuň arkaly ýaradyldy, “we Onuňsyz ýaradylan zatlaryň hiç biri-de ýaradylmady” (Ýahýa 1:3). Eger ähli zatlary Mesih ýaradan bolsa, onda Ol ähli zatlardan öň bardy. Bu barada aýdylan sözler şeýle bir anykdygy sebäpli, hiç kim şübhede goýulmaly däldir. Mesih öz tebigaty boýunça Hudaýdy, hem-de iň ýokary manyda Hudaýdy. Ol ezelden bäri Hudaý bilen bile bolup, ähli zadyň üstünden Hudaý, ebedilik mübärekdir.

> “The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

> Reb Isa Mesih, Hudaýyň ylahy Ogly, ebedilikden bäri bar bolup, aýratyn bir Şahs bolupdy, emma Ata bilen birdi. Ol asmanyň iň beýik şöhratydy. Ol asman akylly-jandarlarynyň Serkerdesiydi, we perişdeleriň sežde bilen edýän ybadaty Öz hukugy hökmünde Onuň tarapyndan kabul edilýärdi. Bu, Hudaýdan ogurlyk däldi. «Reb meni Öz ýolunyň başynda eýe boldy,» diýip Ol yglan edýär, «gadymdaky işlerinden öň. Men ebedilikden, başlangyçdan, ýer heniz ýokka bellenipdim. Çuňluklar ýokka, men dünýä inderildim; suwdan joşup duran çeşmeler ýokka. Daglar berkarar edilmezden öň, depelerden öň men dünýä inderildim; Ol entek ýeri, meýdanlary, ne-de dünýä tozanynyň iň ýokary bölegini ýaratmanka. Ol asmanlary taýýarlanda, men şol ýerde idim; Ol çuňlugyň ýüzüne çäk çyzyk çekende» (Süleýmanyň pähimleri 8:22–27).

> “There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

> «Mesihiň dünýäniň düýbi tutulmazdan öň Ata bilen bir bolandygy baradaky hakykatda nur we şöhrat bardyr. Bu, garaňky ýerde şöhle saçýan, ony ilahi, asyl şöhrat bilen ýagtyldýan nurdur. Öz-özünde çäksiz syrly bolan bu hakykat, başga syrly we başgaça düşündirip bolmaýan hakykatlary düşündirýär, şol bir wagtyň özünde bolsa el ýetmez we akyl sygmaz nurda gurşalyp saklanýar». Selected Messages, book 1, 246–248.

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