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

Ýoel Kitaby we Laodikiýadaky Ýedinji Günüň Adventist Ybadathanasy - Ýigrimi Dörtünji San

Number Twenty-Four

Ýigrimi Dört Sany

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Biz öňki makalamyzy Köne Ähdiň ilkinji kitaby bolan Barlyk kitabynyň on birinji bapdan ýigrimi ikinji bapa çenli bölümleri, Täze Ähdiň ilkinji kitaby bolan Matta we hem Täze Ähdiň, hem-de Mukaddes Kitabyň soňky kitaby bolan Ylham kitaby arkaly görkezilen pygamberlik şaýatlygynyň üç sany utgaşykly çyzygyna degip geçmek bilen tamamladyk. Barlyk kitabynyň çyzygy Ybram bilen baglaşylan ähti görkezýär; Matta kitabyndaky çyzyk bolsa, häzirki zaman ruhy Ysraýylynyň başlangyjynyň we soňunyň nyşany hökmünde Petrus bilen, hristian ýygnagy bilen baglaşylan ähti görkezýär. Iki çyzygyň hem orta aýatlary Hudaýyň möhürini görkezýär: Ybram bilen bu “sünnet” bolupdy, Petrus bilen bolsa onuň adynyň üýtgedilmegi bolupdy. Ylham kitabyndaky çyzygyň merkezi aýaty on ýedinji bap, on ikinji aýatdyr.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Sen gören on şah eýýäm on patyşadyr; olar heniz patyşalyk kabul etmändirler, emma ýyrtyjy haýwan bilen bile bir sagatlyk patyşa hökmünde häkimiýet alarlar. Ylham 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Gelip çykyş we Matta hudaýlygyň adamzat bilen nikalaşmagyny görkezýär, Ylham bolsa ýekşenbe kanuny wagtynda haýwan bilen aždarhanyň nikalaşmagyny görkezýär. Bu üç ugryň hemmesi ýekşenbe kanunyna gönükýär; şol ýerde bir topar haýwanyň nyşanyny, beýlekisi bolsa Hudaýyň möhürini ýüze çykarýar. On ikinji aýatda haýwan bilen aždarhanyň galp nusgasy Gelip çykyş on birinji bapdaky Nimrotyň diňi barada aýdylýan omega ýatlamasydyr. Ol ýerde galp äht dininiň üstünden höküm çykaryldy, Ylham on ýedinji bapda bolsa uly Wawilon bolan jelep hem höküm edilýär. Nimrot alfadyr, Watikanyň omegasyna çenli; şu sebäpli papalyk uly Wawilondyr, ýagny Nimrotyň Babeliniň alfasyndaky görnüşine garşy gelýän omega.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Bu üç orta aýatda aýratyn bellärlikli zat, çyzygyň her bir orta nokadynda ýerleşýän şaýatlygyň aslynda üç aýatdan ybarat bolmagydyr.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Ine, meniň bilen siziň hem-de senden soňky nesliňiň arasynda saklajak ähtimdir: araňyzda bolan her bir erkek çaga sünnet edilmelidir. Şeýle hem siz sünnet agzalaryňyzyň derisini kesersiňiz; bu, meniň bilen siziň araňyzdaky ähtiň nyşany bolar. Sekiz günlük bolan her bir erkek çaga nesilleriňiziň dowamynda araňyzda sünnet edilmelidir: öýde doglan bolsun ýa-da seniň nesliňden bolmadyk bir nätanyşdan pula satyn alnan bolsun. Gelip çykyş 17:10–12.

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

> Isa oňa jogap berip, oňa şeýle diýdi: «Bagtlysyň sen, Şimun Barjona, çünki muny saňa et bilen gan aýan etmedi, eýsem göklerdäki Atam aýan etdi. Men saňa hem aýdýaryn: sen Petrusyň, we Men Öz ybadathanamy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün çykmaz. Men saňa gökleriň şalygynyň açarlaryny bererin; ýer ýüzünde näme baglasaň, göklerde bagly bolar; ýer ýüzünde näme çözseň, göklerde çözülen bolar». Matta 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Bar bolan, emma indi ýok olan haýwanyň özi sekizinjidir, ýöne ol ýediniň içindendir we heläklige gider. Seniň gören on şahyň bolsa heniz patyşalyk almadyk on patyşadyr; emma olar haýwan bilen bile bir sagatlyk patyşalar hökmünde häkimiýet alarlar. Olar bir pikirde bolup, öz güýjüni we ygtyýaryny haýwana bererler. Ylham 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Nimrodyň kerpiçleri we harçy bilen şekillendirilen galp ähtiň hekaýasy, hem-de minara we şäher arkaly aňladylýan onuň ybadathana bilen döwleti birleşdirýän galp ulgamy, Nimrodyň hekaýasynyň omegasynda haýwanyň keşbi arkaly görkezilen galp ulgamyň nusgasydyr. Üç ugur, üç aýatyň üç merkezi nokady bilen bilelikde, hemmesi ýaşaýyş ähtine we ölüm ähtine şaýatlyk edýär. Ýüz kyrk dört müň, ýediniň içinden bolan hakyky sekizinjidir, papalyk bolsa diňe galp nusgadyr. Nimrodyň topary özleriniň nikasynda pikir birligine eýedir; bu, Mesihiň pikirinde birleşen ýüz kyrk dört müňe galp meňzeşlikdir. “Bardy, indi ýok” diýlip görkezilen galp haýwan, bardy, bardyr we heniz geljek Olan Mesihiň galp meňzeşligidir. Sekizinji aýatda papalyk arkaly görkezilen galbyň doly beýany beýan edilýär.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Seniň gören haýwanyň bardy, indi bolsa ýokdur; ol düýpsüz çuňlukdan çykyp, heläkçilige gider. Ýerde ýaşaýanlar oňa haýran galarlar; olaryň atlary dünýäniň binýady tutulaly bäri ýaşaýyş kitabynda ýazylmadyk bolanlardyr. Olar bardy, indi ýokdur, emma ýene-de bardyr bolan şol haýwany görenlerinde haýran galarlar. Ylham 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Isa ol bar bolandyr, bar hem, hem-de geljek Bolan Şoldur; ýediniň özünden bolan sekizinji bolan papalyk bolsa, “bardy, indi ýok, emma ýene-de bardyr” diýilýän wagşy haýwandyr. Äždarha bilen wagşy haýwanyň nikasynyň aňladýan “bir sagady” — Ýekşenbe kanunyndan başlap, Petrus bilen Abram arkaly şekillendirilen ýüz müň adamyň baýdak hökmünde asmana galýan wagtynyň, hut şol wagtda papalygyň hem ýokary galýan taryhydyr.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Biz Ýoweliň kitabyna Petrusyň Pentikost gününde özüniň Pentikost baradaky habaryny Ýoweliň ýerine ýetmesi hökmünde görkezendigine esaslanýan nukdaýnazardan garamaga çalyşyp gelýäris. On iki bapdan ybarat üç äht çyzygynyň her birinde, her çyzygyň ortaky üç aýaty şol bir taryhy beýan edýär, we şol taryhda Petrusyň Isanyň ýanynda Kaýsariýa Filipide bolşy görkezilýär; ol Paniumdyr, dünýä bolsa häzir şonuň başdan geçirilmeginiň bosagasynda dur. Paniumda Petrus şol bir wagtda Pentikost dökülmesiniň wagtynda Iýerusalimde-de bolýar. On iki bapdan ybarat üç çyzyk Paniumda hem-de Pentikostda birleşýär; şol ýerde Hudaýyň möhri Mesihiň gelnine basylýar we ýyrtyjynyň belgisi Şeýtanyň gelnine basylýar. Ýoweliň kitaby, Laodikeýadaky Ýedinji Gün Adventistler ybadathanasynyň özüniň heläk bolandygyny aňýan pursadynda, on gyzyň tymsalyndaky oýanmak çagyryşyny kesgitleýär.

The book of Joel is set within the context of four generations.

Ýowel kitaby dört nesliň çäginde beýan edilýär.

> The word of the Lord that came to Joel the son of Pethuel.

> Rebbiň Pethueliň ogly Joele gelen sözi.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Muny eşidiň, eý gartaşan adamlar, hem-de üns beriň, eý ýurduň ähli ýaşaýjylary.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Bu zat siziň günleriňizde boldumy, ýa-da atalaryňyzyň günlerinde hem boldumy? Ony öz çagalaryňyza gürrüň beriň, goý çagalaryňyz hem ony öz çagalaryna, olaryň çagalary bolsa ony indiki nesle gürrüň bersin. Çekirtgäniň goýup gidenini çirtke iýdi; çirtgäniň goýup gidenini gurçuk iýdi; gurçugyň goýup gidenini bolsa siňekgurçuk iýdi. Ýowel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Müň kyrk dört müňüň” möhürleniş wagtynda “garry adamlar” Laodikiýadaky Ýedinji Gün Adwentist ýygnagynyň ýolbaşçylarydyr, möhürleniş bolsa Mukaddes Ruhuň inmegi döwründe amala aşyrylýar. “Garry adamlar” Hezekiýel tarapyndan “gadymy adamlar” hökmünde şekillendirilýär.

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Soňra ol maňa diýdi: «Eý, ynsan ogly, sen Ysraýyl öýüniň ýaşulularynyň garaňkylykda, her biriniň öz hyýalynyň öýjagazlarynda edýän işlerini gördüňmi? Çünki olar: “Reb bizi görmeýär; Reb ýer ýüzüni terk etdi” diýýärler». Ezekiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Ylham aýdyň görkezýär welin, Hezekiel kitabynyň dokuzynjy babyndaky möhürlemek, Ylham kitabynyň ýedinji babyndaky şol bir möhürlemekdir. Şeýle hem aýdyňdyr welin, sekizinji babyndaky barha güýçlenýän dört ýigrenji zadyň “garry adamlary” 25 sany bilen şekillendirilýär. Hudaýyň süriüsiniň goragçylary bolmaly bolan ýigrimi bäş “garry adam” güne sežde edýän adamlardyr. Olar ilkinji bolup höküm edilýärler. Olar ýüz öwürýän mukaddes ýer bilen baglylykda, on iki ruhanynyň iki toparyny we baş ruhanyny aňladýarlar. Ýekşenbe kanuny wagtynda olar güne sežde edýärler we wagşy haýwanyň nyşanyny kabul edip, aždarha, wagşy haýwan we ýalan pygamber bilen ylalaşyklaryna kasam edýärler. Bu 25, Kora, Datan we Abiramyň pitnesindäki 250 adam bilen nusgalandyrylypdy; olar 250 adamyň hoşboý ys hödürlemek arkaly goşulýan üç esse birleşigini aňladýarlar. Dinden dönükligiň şol üç baştutany ýer agzyny açyp, olary ýuwdanda öldi.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Musa diýdi: “Şeýlelik bilen siz Rebbiň meni bu işleriň baryny etmäge iberendigini bilersiňiz; çünki men olary öz erkime görä etmedim. Eger bu adamlar ähli adamlaryň ölşi ýaly adaty ölüm bilen ölseler, ýa-da ähli adamlaryň başyna gelýän ýagdaý olaryň hem başyna gelse, onda Reb meni iberen däldir. Emma eger Reb täze bir zat etse, ýer agzyny açyp, olary we olara degişli bolan zatlaryň baryny ýuwudyp goýberse, olar diri ýagdaýlarynda çukura inip gitseler, onda siz bu adamlaryň Rebbe garşy gelendigine düşünersiňiz.”

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Şeýle boldy: ol bu sözleriň baryny aýdyp gutaran dessine, olaryň aşagyndaky ýer ýaryldy; ýer öz agzyny açyp, olary, olaryň öýlerini, Kora degişli bolan ähli adamlary we olaryň ähli emlägini ýuwutdy. Olar we olara degişli bolan ähli zatlar diri ýagdaýlarynda çukura inip gitdiler, ýer olaryň üstüni ýapdy; şeýlelikde olar jemagatyň arasyndan ýok boldular.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Olaryň daş-töwereginde bolan ähli Ysraýyl olaryň çirkin gykylygynyň sesine gaçyp gitdi; çünki olar: «Ýer bizi-de ýuwudyp goýmasyn» diýdiler. Soňra Rebbiň huzuryndan ot çykyp, hoşboý ysly tütetgi hödürlän iki ýüz elli adamy ýok edip goýdy. Sanlar 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

1888-nji ýylyň gozgalaňy Korahyň, Dahananyň, Abiramyň we buhur hödürlän 250 adamyň gozgalaňy arkaly nusgalanyp görkezildi. Ol 250 adam ABŞ, ýerden çykan haýwan agzyny açyp aždarha ýaly gepleýän Ýekşenbe kanunyna gelinýän wagtda ýüze çykýan üç taraply birleşme bilen ylalaşyk baglaşypdy. Şol pursatda, gökden inen ot arkaly ýok edilen buhur hödürlän 250 adamdaky ýaly, giçki ýagmyr ölçegsiz dökülýär. Ol 250 adam Ýekşenbe kanunynda giçki ýagmyryň dökülip başlan döwründe ýok edilýän galp dini ulgamy aňladýar. Ýeriň Korahy we onuň ýaranlaryny ýuwutmak üçin açylmagy, Ylham on birinji bapdaky ýer titremesidir; bu hem ABŞ-nyň agzyny açyp, aždarha ýaly gepleýändigini görkezýär. Ot gökden inip 250 adamy ýok eden mahaly, bu Karmel dagynda Ýelýanyň otunyň, şol galp pygamberler öldürilen wagtky wakasynyň nusgasydy. Karmel dagyndaky Ýelýanyň ody Ýekşenbe kanuny bilen gabat gelýär; şonuň üçin 250 adamyň üstüne inen ot giçki ýagmyryň Ýekşenbe kanuny odudyr.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Sanlarda Koranyň gozgalaňy barada gürrüň berýän bölek, Ýuşa we Kaleb tarapyndan beýan edilen Wada berlen Ýer baradaky habara garşy çykylan gozgalaň bilen pygamberlik taýdan sazlaşýar. Ol gozgalaň Mukaddes Kitapdaky “gazaba getiriş güni”ni aňladýar. Koranyň gozgalaňy baradaky bölekde şeýle diýilýär: “bu adamlaryň Rebbi gazaba getirendiklerine düşünersiňiz.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Akyldarlar düşünýär, hem-de akyldarlar şeýle düşünmelidirler: Korehiň gozgalaňynyň taryhy Wada Berlen Ýer baradaky Ýeşuwanyň habaryna garşy bolan gozgalaňyň üstüne goýulmalydyr. Ol gozgalaň Kadeşde boldy, hem Kadeş, hem-de Korehiň gozgalaňy Ýekşenbe kanuny döwründe Ýedinji gün Adventizminiň gozgalaňydyr. Koreh hem-de buhur hödürlän 250 adam Hezekiel 8-de güne baş egýän 25 adamyň nusgasy bolup durýardy. Hezekiel sekizinjidäki gadymy adamlar, Hudaýyň ybadathanasynyň nyşany bolan Iýerusalimde amala aşyrylýan barha artýan dört ýigrenji zadyň dördünjisini aňladýarlar.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Ilkinji ýigrenji zat gabanjaňlygyň şekilidir, ikinjisi gizlin otaglardyr, üçünjisi Tammuz üçin aglamakdyr, soňra bolsa ýigrimi bäş adam Güne tagzym edýär. Soň dokuzynjy bap sekizinji bapda görkezilen ýigrenji zatlar üçin ah çekip, nala edýänleri kesgitleýär. Ah çekip, nala edýänler gündogardan çykýan perişde tarapyndan möhürlenýär. Perişde bir ilçidir we ol habary aňladýar.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Gündogardan gelýän möhürleme habary, gündogar şemalynyň habarydyr, ýagny Yslamyň habarydyr. Ýüz kyrk dört müň möhürlenenden soň, heläk ediji perişdeler işlerine başlaýarlar; edil daşarky pygamberlik çyzygynyň “milli dinden dönüklikden soň milli heläkçilik gelýär” diýip öwredýän ýerinde. Kora tarapyndan şekillendirilenleriň üstüne höküm ýerine ýetirilmezden öň, pitneçiler Iýerusalimiň daşyna çykarylýarlar. Erbetler Iýerusalimden aýrylýar, çünki Iýerusalimden gaçýanlar dogruçyl däldir.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Mundan başga-da, Ruh meni ýokaryk göterdi-de, Rebbiň öýüniň gündogara bakýan gündogar derwezesine getirdi; ine, derwezäniň agzynda ýigrimi bäş adam bardy; olaryň arasynda men Azuryň ogly Jaazaniýany we Benaýanyň ogly Pelatiýany, halkyň ýolbaşçylaryny gördüm.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Soňra ol maňa diýdi: «Eý adam ogly, bu şäherde pitne düzýän, erbet maslahat berýän adamlar şulardyr; olar: “Wagty golaý däl; geliň, öýler gurup alalyň; bu şäher gazan, biz bolsa et” diýýärler.»

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Şonuň üçin olara garşy pygamberlik et, pygamberlik et, eý adam ogly. Şeýle-de Rebbiň Ruhy meniň üstüme indi we maňa şeýle diýdi: «Geple; Reb şeýle diýýär:»

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Şeýle diýdiňiz, eý Ysraýyl öýi; çünki men siziň aňyňyza gelýän zatlary, olaryň her birini bilýärin. Siz bu şäherde öldürilenleriň sanyny artdyrdyňyz we onuň köçelerini öldürilenler bilen doldurdyňyz. Şonuň üçin Reb Hudaý şeýle diýýär: onuň ortasynda ýatyran öldürilenleriňiz — şol etdir, bu şäher bolsa gazandyr; emma Men sizi onuň ortasyndan çykararyn. Siz gylyçdan gorkduňyz; Men bolsa siziň üstüňize gylyç getirerin, diýýär Reb Hudaý. Men sizi onuň ortasyndan çykaryp, kesekileriň eline tabşyraryn we araňyzda höküm çykararyn. Siz gylyçdan heläk bolarsyňyz; Men sizi Ysraýylyň serhedinde höküm ederin; şonda siz Meniň Rebdigimi bilersiňiz. Bu şäher size gazan bolmaz, siz hem onuň ortasyndaky et bolmarsyňyz; eýsem Men sizi Ysraýylyň serhedinde höküm ederin. Şonda siz Meniň Rebdigimi bilersiňiz; çünki siz Meniň parzlarym boýunça ýöremediňiz, hökümimi ýerine ýetirmediňiz, ýöne töweregiňizdäki butparaz halklaryň ýol-ýörelgelerine görä hereket etdiňiz.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> Men pygamberlik edenimde şeýle boldy: Benaya ogly Pelatýa öldi. Şonda ýüzümçe ýykyldym-da, belent ses bilen gygyrdym we şeýle diýdim: “Wah, Hökümran Reb! Sen Ysraýylyň galyndysyny bütinleý ýok etjekmi?” Hezekiýel 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Ýekşenbe kanuny wagtynda, bugdaý haşal otdan aýrylanda, Iýerusalim päklenýär. 25 bilen görkezilen erkekler, ýagny Korahyň 250-si, ölmek üçin Iýerusalimiň “serhedine” daşyna alnyp çykarylýar. 25 bir hepde hyzmat eden ruhanylaryň sanydyr; ol 250-niň on esse görnüşinde nyşanlananda, bütindünýä ybadathanasyny aňladýar, çünki on bütindünýäniň nyşanydyr. Söweşýän ybadathana bugdaý bilen haşal otdan düzülen ybadathana hökmünde kesgitlenýär, ýeňiji ybadathana bolsa diňe bugdaýdan ybarat bolan ybadathanany aňladýar.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Hudaýyň diri ybadathanasy ýokmy? Onuň ybadathanasy bar, emma ol ýeňiş gazanan ybadathana däl-de, göreşýän ybadathanadyr. Biz kemçilikli agzalaryň bardygyna, bugdaýyň arasynda haşal otlaryň bardygyna gynanýarys. Isa şeýle diýdi: ‘Gökleriň Patyşalygy öz meýdanyna gowy tohum sepän bir adama meňzediler; ýöne adamlar uklap ýatyrkalar, onuň duşmany gelip, bugdaýyň arasyna haşal ot sepip, gidipdir…. Şonda öý eýesiniň hyzmatkärleri gelip, oňa: Jenap, sen öz meýdanyňa gowy tohum sepmediňmi? Onda bu haşal otlar nireden geldi? diýdiler. Ol hem olara: Muny bir duşman etdi, diýdi. Hyzmatkärler oňa: Onda biziň gidip, olary ýygnap almagymyzy isleýärsiňmi? diýdiler. Emma ol: Ýok; haşal otlary ýygnap alýarkaňyz, olar bilen bilelikde bugdaýy hem köki bilen gopardarsyňyz. Hasyla çenli ikisi hem bile ösüp dursun; hasyl wagtynda men orakçylara: Ilki haşal otlary bile ýygnap, ýakmak üçin desselere daňyň; bugdaýy bolsa meniň ammaryma ýygnap goýuň, diýerin’.”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “Bugdaý bilen haşal otlar baradaky tymsalda biz haşal otlaryň näme üçin ýolunmaly däldiginiň sebäbini görýäris; bu, haşal otlar bilen bilelikde bugdaýyň hem köki bilen gopardylmazlygy üçindir. Adam pikirleri we hökümleri uly ýalňyşlyklara getirerdi. Emma ýalňyşlyk edilip, bugdaýyň ýekeje sapagynyň hem köki bilen gopardylmagyndan saklanmak üçin, Hoja şeýle diýýär: ‘Hasyla çenli ikisi hem bile ösüp ulalsyn;’ şonda perişdeler ýok etmek üçin bellenen haşal otlary ýygnap aýrarlar. Ösen hakykata ynanýandygyny ykrar edýän ybadathanalarymyzyň içinde bugdaýyň arasyndaky haşal otlar kimin kemçilikli we ýalňyşýan adamlar bar bolsa-da, Hudaý sabyrlydyr we uzak çydam edýändir. Ol ýalňyşýany ýazgarýar we duýdurýar, emma Özleriniň öwretmek isleýän sapagyny öwrenmekde haýal bolanlary ýok etmeýär; Ol haşal otlary bugdaýdan köki bilen ýolup aýyrmaýar. Haşal otlar bilen bugdaý hasyla çenli bile ösüp ulalmalydyr; bugdaý doly ösüşine we kämilligine ýetende, hem-de bişip ýetişenindäki häsiýeti sebäpli, ol haşal otlardan doly tapawutlanyp görüner.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> Ýerdäki Mesihiň ybadathanasy kämil bolmaz, emma Hudaý Öz ybadathanasyny onuň kämil däldigi sebäpli ýok etmeýär. Bilime görä däl yhlasdan doly bolan, ybadathanany arassalamaga we bugdaýyň arasyndan haşal oty köki bilen sogrup taşlamaga synanyşanlar bolupdy we bolar. Emma адаşýanlar bilen, hem-de ybadathananyň içindäki özgeriş tapmadyk adamlar bilen nähili çemeleşmelidigi barada Mesih aýratyn nur berdi. Ybadathana agzalary tarapyndan häsiýet taýdan kemçilikli hasap edilýänleri kesip aýyrmakda duýdansyz, yhlasly, howlukmaç hereket edilmemelidir. Bugdaýyň arasynda haşal ot peýda bolar; ýöne Hudaýyň bellän ýoly bolmazdan, haşal oty sogrup aýyrmak, ony öz gününe goýmakdan has köp zyýan ýetirer. Reb hakykatdan-da özgerdilenleri ybadathana getirýän mahaly, Şeýtan hem şol bir wagtda özgerdilmedik adamlary onuň bileleşigine getirýär. Mesih gowy tohum ekýän mahaly, Şeýtan haşal ot ekýär. Ybadathana agzalaryna yzygiderli täsir edýän biri-birine garşy iki täsir bar. Bir täsir ybadathananyň arassalanmagy ugrunda işleýär, beýlekisi bolsa Hudaýyň halkyny zaýalamak ugrunda işleýär.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Ýaramazlar ýok edilmek üçin Iýerusalimiň daşyna alnyp gidilýär. Olar hasyl wagtynda aýrylýarlar; bu bolsa bugdaýyň hem bişip ýetişen wagtydyr, çünki hut şol wagt bugdaý Pentikostyň iki galgadylýan çöreginiň ilkinji miwe galgadylýan hödürlemesi hökmünde bir ýere ýygnalýar. Bugdaýyň ilkinji miwesiniň orulmagy Mukaddes Ýazgynyň pygamberliklerinde aýratyn bir mowzukdyr. Bugdaý bilen haşal otuň aýrylmagy hut şu mowzuga degişlidir, we Mesihiň tymsallarynyň köpüsi bu juda möhüm pygamberlik ýolgörkezijisini görkezýär.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ýene-de, bu tymsallar hökümden soň synag döwrüniň bolmajakdygyny öwredýär. Hoş habaryň işi tamamlananda, derrew ýagşy bilen ýamanyň arasynda bölünişik bolar, we her toparyň ykbaly ebedilik kesgitlenendir.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Bugdaý sadakasy ýüz kyrk dört müňdir, üçünji perişde bolsa bugdaýy haşal otlardan aýyrýar.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Şondan soň men üçünji perişdäni gördüm. Meni ugrukdyrýan perişde şeýle diýdi: ‘Onuň sözi gorkunçdur, onuň wezipesi elhençdir. Ol bugdaýy haşal otdan saýlap almaly, bugdaýy bolsa asman ammary üçin möhürlemeli ýa-da daňmaly bolan perişdedir.’ Bu zatlar bütin aňy, bütin ünsüňi eýelemeli. Maňa ýene-de, biziň rehimdarlygyň soňky habaryny alýandygymyza ynanýanlaryň her gün täze ýalňyşlygy kabul edýän ýa-da özüne siňdirýän adamlardan aýry bolmagynyň zerurlygy görkezildi. Men ne ýaşlaryň, ne-de garrylaryň ýalňyşlykda we garaňkylykda bolanlaryň ýygnaklaryna gatnaşmalydygyny gördüm. Perişde şeýle diýdi: ‘Aň peýdasyz zatlaryň üstünde eglenmegini bes etsin.’” Manuscript Releases, 5-nji tom, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Üçünji perişde bugdaýy möhürleýär we şol bir wagtda bugdaýy samandan hem aýyrýar. Üçünji perişde Ýekşenbe kanunyny aňladýar; şol ýerde Laodikeýa ýedinji gün Adventist ýygnagynyň ýolbaşçylygyny wekilçilik edýän ýigrimi bäş adam Iýerusalimiň daşyna çykarylyp höküm edilýär. Şol pursatda söweşiji ýygnak ýeňiji ýygnaga öwrülýär.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “İş tizden tamam bolacaq. Sınaqtan ötip, sadıq ekenin däleldegen küreşiwşi şirkeýdiń müşeleri jeńiwşi şirkeýge aynalacaq. Ötken tarihimızğa köz jügirtip, qazirgi turğımızğa jetkenimizge shekemgi ilgerilewdiń ärbir qadamın basıp ötkenimizdi qarap, men mınaýdı ayta alaman: Qudayğa maqtaw bolsyn! Qudaydıń ne istegenin körgenimde, men tańqalıspen jäne Jetekshi retinde Mäsihke bolğan senimmen tolaman. Bizdiń keleshekten qorqatın eş närsemiz joq, tek Rabbimizdiń bizdi qanday jetelегенin jäne ötken tarihimızdağı Onıń tälimin umıtqan jağdayımızdan basqa.” General Conference Bulletin, 29 qantar, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Bugdaýdan haşal otlaryň aýrylmagy baradaky pygamberlik temasy Mukaddes Kitabyň pygamberlikleriniň esasy temalarynyň biridir. Mesihiň ybadathanany arassalamagy bu işiň bir mysalydyr; onuň iň ýokary nokady ýekşenbe kanunynda bolýar, çünki biz höküme degişli bolanlaryň ölmek üçin Iýerusalimiň serhedine alnyp gidilýändigini görýäris.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Isa Öz jemgyýet öňündäki gullugyna başlanda, Ol Ybadathanany onuň mukaddeslige garşy edilen haramlamasyndan arassalady. Onuň gullugynyň iň soňky hereketleriniň arasynda Ybadathananyň ikinji gezek arassalanylmagy hem bardy. Şonuň ýaly-da, dünýäni duýdurmak üçin alnyp barylýan iň soňky işde ybadathanalara iki aýratyn çagyryş edilýär. Ikinji perişdäniň habary şeýle: «Beýik şäher bolan Babil ýykyldy, ýykyldy; çünki ol ähli milletlere öz zynasyna degişli gazabyň şerabyny içirdi» (Ylham 14:8). Üçünji perişdäniň habarynyň güýçli nidasynda bolsa asmandan bir ses eşidilýär, ol şeýle diýýär: «Eý, Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin ondan çykyň. Çünki onuň günäleri asmana çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlady» (Ylham 18:4, 5).” Saýlanan Habarlar, 2-nji kitap, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Bugdaý bilen haşal otlaryň ybadathanasy Ýekşenbe güni baradaky kanun krizisine çenli dowam edýär; şol wagt haşal otlar adam güýji bilen däl-de, üçünji perişde arkaly aýrylar. Bu üçünji perişde Ýekşenbe güni baradaky kanuny aňladýar, şeýle hem soňky ýagmyryň habaryny, şol wagt bat alyp güýçli nara öwrülýän habary hem aňladýar. Haşal otlar-da, bugdaý ýaly, pygamberlik şaýatlygynyň bir düzüm bölegidir. Hudaýyň gudratly tertibi Ýekşenbe güni baradaky kanuna çenli ýetýär, we üçünji perişde ybadathanany ikinji gezek arassalaýar. Ol ony 1844-nji ýylyň 22-nji oktýabrynda arassalady, we ybadathananyň ikinji arassalanyşy Ýekşenbe güni baradaky kanundyr.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Ýekşenbe kanunyna alyp barýan taryhyň daşky ýagdaýlary, ýeňişli ýygnagyň şaýatlygynyň esasy bölegidir; edil şeýle hem haşal otlar, bugdaý we şol iki synpyň daňylmagy hem onuň esasy bölegidir. Ylham kitabyndaky jemleýji habarlary üç perişdäniň habarlarydyr, we olar şol iki synpy aýyrýar hem-de daňýar; emma Waýt uýanyň şol “jemleýji habarlaryň” “hasyly bişirýändigini” görkezýändigini görmek möhümdir. Hasyly bişirýän şol jemleýji habar soňky ýagmyrdyr, we ol 250 adamy “heläkçilik ody üçin desse-desse edilip” daňýan otdur.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> Ýahýa ybadathananyň tejribesine degişli çuň we tolgundyryjy ähmiýetli görnüşler açyldy. Ol Hudaýyň halkynyň ýagdaýyny, howplaryny, göreşlerini hem-de ahyrky halas bolşuny gördi. Ol ýeriň hasadyny ýa gökdäki harman üçin desseler hökmünde, ýa-da ýok ediliş ody üçin daňylýan odun çigitleri hökmünde bişirjek jemleýji habarlary ýazga geçirdi. Oňa örän uly ähmiýetli meseleler, aýratyn-da iň soňky ybadathana üçin, aýan edildi; şeýlelikde ýalňyşlykdan hakykata dolanjaklar özleriniň öňünde duran howplar we göreşler barada öwredilsinler. Ýeriň üstüne geljek zatlar babatda hiç kim garaňkylykda galmaly däldir.” Beýik Göreş, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Onuň ybadathanany arassalamagy, şeýle hem Ýahýa Çokundyryjynyň öz hyzmatyndan soň gelýän Şol hökmünde tanyşdyran Tozan Çotga adamyň işi arkaly-da şekillendirilýär. Ol Milleriň düýşünde hapalary süpürip çykarýan adamdyr.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “Rebbi dogruçyl bilen pisleriň arasyndaky tapawudy açyp görkezmekçi; çünki Onuň ‘ýeldirgiji elindedir, we Ol öz harmanyny düýpli arassalar, bugdaýyny ambaryna ýygnar; emma samany öçmejek ot bilen ýakar.’” Review and Herald, 1892-nji ýylyň 8-nji noýabry.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Aýa pygamberiň ýazgylaryna Uayt uýamyz salgylanýar; ol 1849-njy ýylda Rebbiň Öz halkynyň galyndysyny ýygnamak üçin elini ikinji gezek uzadandygyny görkezdi. Şeýlelikde, Aýa bilen Uayt uýamyz ýüz kyrk dört müňüň soňky ýygnalyşyny görkezýärler. Ýygnalyş prosesi ilkinji lapykeçlik hökmünde görkezilen dargadylyşy we ýygnalyşy öz içine alýar; ol bolsa garaşmak döwrüniň ahyryndaky ýygnalyşa eltýär. Ýüz kyrk dört müňüň möhürlenmeginiň bu elementleriniň her biri Mukaddes Kitap pygamberliginiň aýratyn bir mowzugydyr. Rebbiň günäni öz soňuna ýetirmek üçin guraly hökmünde ulanýan daşarky taryhy Daniel 11:11-de görkezilýär; soňky ýygnalyş bolsa Aýa 11:11-de tapylýar; garaşmak döwrüniň soňy Ylham 11:11-de tapylýar; we Ýekşenbe kanuny wagtynda bugdaý bilen haşal otuň aýrylyşy Ezekiel 11:11-de ýerleşýär:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Bu şäher size gazan bolmaz, siz hem onuň ortasyndaky et bolmarsyňyz; emma Men sizi Ysraýylyň serhedinde höküm ederin. Ezekiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Ýowelde “täze çakyr” mukaddes ýeriň goragçylary bolmaly gadymy ýaşululardan kesilip alnyp goýuldy. Gijeki Nalyşyň habary Ýoweliň täze çakyrydyr, ýekşenbe kanuny wagtynda asmanyň inýän otunyň öňden Pentikost otunda nusgasy görkezilipdi. Şol ot täze çakyr bolan bir habary aňladýar, emma ol şol bir wagtyň özünde hoşboý ysly tütetgi hödürlän 250 adamy ýok edýän habardyr. Laodikýa Ýedinji Gün Adventistler ybadathanasy ýekşenbe kanunynda tamam bolýar, çünki hut şol wagt ot ölçegsiz dökülip saçylýar we ol hoşboý ysly tütetgi hödürlän 250 adamy ýok edýär; şonuň üçin hem ol olaryň ybadat ulgamyny ýok edýär.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Eger-de Ýedinji gün Adventist ybadathanasy Ýekşenbe güni baradaky kanunda wepaly bolsa, Amerikanyň Birleşen Ştatlarynyň hökümetiniň güýji we gudraty ony ýapar. Eger-de ol wepasiz bolsa, onda ol diňe adyny Birinji gün Adventist ybadathanasy ýa-da şoňa juda meňzeş başga bir ada öwürer. Ýedinji gün Adventist ybadathanasy ne dogruçyllykda, ne-de dogruçyl däl ýagdaýda Ýekşenbe güni baradaky kanundan aňry geçmeýär. Pygamberlik şaýatlygy Adventizmiň 9/11-de köne ýollaryň habaryny ret edendigini kesgitleýär, şol köne ýollar bolsa Ýekşenbe güni baradaky kanunda ýapyk gapy alyp barýar. Şol 25 adam Hezekiýeliň parçasynda “halkyň baştutanlary Azuryň ogly Ýahazanyýa we Benaýanyň ogly Pelatýa” hökmünde görkezildi.

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Olaryň atlary Hudaýyň halkynyň häsiýetlerini ykrar edýär, emma bu diňe ykrardyr. Ýaazanyýa “Hudaý eşidýär” diýmegi aňladýar, ol bolsa Azuryň ogludyr; “Azur” “kömek etmek we goramak” diýmegi aňladýar. Waýt uýa 25 adamyň “Azur” arkaly görkezilişi ýaly goragçy bolmalydygyny aýdýar. Onuň ogly Hudaýa “eşidýändigini” ykrar edýär, emma ol görüp-de görmeýän, eşidip-de eşitmeýän synpdandyr. Pelatýa “Hudaý tarapyndan halas edilen” diýmegi aňladýar, onuň kakasy “Benaýa” bolsa “Hudaý gurdy” diýmegi aňladýar. Ezekiel özüniň duýduryş habaryny tamamlap gutaranda, Pelatýa öldi.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Bu şäher siziň gazanyňyz bolmaz, siz hem onuň içindäki et bolmarsyňyz; emma Men sizi Ysraýylyň serhedinde höküm ederin. Şonda Meniň Rebdigimi bilersiňiz; çünki siz Meniň düzgünlerim boýunça ýöremediňiz, hökümlerimi ýerine ýetirmediňiz, eýsem töweregiňizdäki beýleki milletleriň ýol-ýörelgeleri boýunça hereket etdiňiz. Şeýle boldy: men pygamberlik edip durkam, Benaya ogluy Pelatýa öldi. Şonda men ýüzüme ýykyldym-da, güýçli ses bilen gygyryp: «Ah, Hökümdar Reb! Sen Ysraýylyň galanlaryny düýbünden ýok etjekmi?» diýdim. Ezekiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatýa Hizkiliň batly nalyşynda öldi. Bugdaý Ylham kitabynyň on birinji bapynyň berjaý bolmagy hökmünde 2020-nji ýylyň 18-nji iýulynda köçede öldi. Bugdaý Musadyr we Ylýasdyr; olar Hudaýyň Sözüniň ilkinji awtorydyr, hem-de geljek Ylýas baradaky wada Köne Ähtdäki iň soňky beýannamadyr. Alfa we Omega Sodom bilen Müsüriň köçesinde öldürilýär, emma olar Ylham 11:11-de görkezilişi ýaly 2024-nji ýylda direldilýär. Olar öli ýatan mahaly, Sodom bilen Müsür şatlanýardy. Hizkil Pelatýanyň ölümüni galyndy döwrüne ýerleşdirýär, çünki ol şeýle diýýär: «Eý Hökmürowan Reb! Sen Ysraýylyň galyndysyny bütinleý ýok edersiňmi?» Işaýa görä, Sodom galyndy döwründäki Ýedinji gün Adventistler ybadathanasydyr.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Eý, asmanlar, diňläň, eý, ýer, gulak goý: çünki Reb şeýle diýdi: Men çagalary terbiýeläp ulaltdym, emma olar maňa garşy çykdylar. Öküz öz eýesini tanaýar, eşek bolsa hojaýynynyň nowasyny bilýär; emma Ysraýyl bilmeýär, Meniň halkym düşünmeýär.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Eý, günäli millet, boýunlaryna ýazyk ýüklengi halk, ýamanlyk edýänleriň nesli, bozgak çagalar! Olar Rebbi terk etdiler, Ysraýylyň Mukaddesini gaharlandyrdylar, yzlaryna dönüp gitdiler. Näme üçin ýene-de urulasyňyz? Siz has-da köpräk pitne edersiňiz. Bütin baş syrkaw, bütin ýürek halys gowşak. Aýagyň dabanyndan başyň depesine çenli onda abat ýer ýokdur, ýöne diňe ýaralar, gögermeler we iriňli başlar bardyr; olar ne ýapylandyr, ne daňlandyr, ne-de ýag bilen ýumşadylandyr. Ýurduňyz weýran, şäherleriňiz ot bilen ýakylandyr. Topragyňyzy gözüňiziň alnynda kesekiler iýip-gutaryp barýarlar; ol kesekiler tarapyndan agdarylyp taşlanan ýaly weýrandyr. Sion gyzy bolsa üzüm bagyndaky külbe ýaly, hyýar ekilen bagdaky garawul jaýy ýaly, gabalanan şäher ýaly galypdyr.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Eger Hökmürowan Reb bize juda kiçi bir galyndy galdyrmadyk bolsa, biz Sodom ýaly bolardyk we Gomorra meňzärdik. Rebbiň sözüni diňläň, eý Sodomyň hökümdarlary; Hudaýymyzyň kanunyna gulak asyň, eý Gomorra halky. Işaýa 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Musa bilen Ylýas galyndy döwründe Sodomda we Müsürde öldürilýär. Müsür bozulyp giden döwlet dolandyryşynyň, Sodom bolsa bozulyp giden ýygnak dolandyryşynyň nyşanydyr. Benaýanyň ogly Pelatýa ýekşenbe kanuny wagtynda ölýär; Işaýa muny Mukaddes Kitapdaky gazaplandyryş güni bilen deňleýär, ol hem 1863-nji ýyl, ýa-da ýekşenbe kanunydyr. Benaýanyň ogly Pelatýa Hudaýyň Sözüni hakykatda eşidýänleriň galp meňzedilmesini aňladýar. Galyndy döwründe Musa bilen Ylýas tarapyndan şekillendirilýänler öldürilýär, soňra bolsa direldilýär. Şol direliş 2023-nji ýylyň iýul aýynda çöldäki bir ses bilen başlandy. 2024-nji ýyldan bäri bugdaý bilen haşal otuň iň soňky aýrylyşygy dowam edip gelýär.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Ýekşenbe güni baradaky kanun çykanda, Ýedinji Günli Adventistler buthanasy özüniň heläk bolandygyny biler.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Bu şäher siziň gazanyňyz bolmaz, siz hem onuň ortasyndaky et bolmarsyňyz; emma Men sizi Ysraýylyň çäginde höküm ederin. Şonda siz Meniň Rebdigimi bilersiňiz; sebäbi siz Meniň kadalarym boýunça ýöremediňiz, hökümlerimi ýerine ýetirmediňiz, tersine, daş-töweregiňizdäki milletleriň dessurlaryna görä hereket etdiňiz. Şeýle boldy: men pygamberlik edýän wagtym, Benayanyň ogly Pelatýa aradan çykdy. Ezekiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Adynyň manysy Hudaý tarapyndan gutarylan diýmegi aňladýan Pelatýanyň ölümi, bu mazmunda, Danieliň on birinji babyň kyrk birinji aýatynda on birinji sagatdaky işçiler demirgazyk patyşasynyň elinden halas edilýän şol bir pursatda, ölüme gowşurylmagy aňladýar. Pelatýa ýekşenbe kanuny wagtynda demirgazyk patyşasynyň eline gowşurylýar. Benaýanyň ogly bolan Pelatýa, manysy “Hudaýyň bina eden zady.” Hudaýyň ýene-de bir gezek ybadathana bina edip, ony ýekşenbe kanuny wagtynda ýeňiji ybadathana hökmünde ýokary galdyrýan hut şol pursatynda, Pelatýa bilen şekillendirilýänler ölüme gowşurylýarlar; sebäbi olar köne harabalyklary gaýtadan dikeltmek işine gatnaşmagyň ýerine, özlerine Tobyýanyň guburyny gurýardylar. Pelatýa Işaýanyň “başdan dabana çenli” diýen sözlerinde beýan edilýän, bütinleý günä bilen ýüklenen bedeni aňladýar. Şol beden hem Işaýanyň “barha köp pitne edýärsiňiz” diýip, ýokarlanýan pitne hökmünde beýan edýän, yzygiderli pitnäniň dört nesliniň soňunda duran Laodikýä degişli Ýedinji Gün Adventist ybadathanasydyr. 2024-nji ýylda başlanan iň soňky synag döwründe bugdaý üç ýarym günläp öli bolýar, soňra direldilýär; şonda olar Rebbiň Hudaýdygyny bilerler.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Şonuň üçin pygamberlik et-de, olara şeýle diý: Hökmürowan Reb şeýle diýýär: Ine, eý halkym, men siziň gabyrlaryňyzy açaryn, sizi gabyrlaryňyzdan çykaryp alaryn we Ysraýyl ýurduna getirerin. Eý halkym, gabyrlaryňyzy açyp, sizi gabyrlaryňyzdan çykaryp alanymda, meniň Rebdigimi bilersiňiz. Öz Ruhumy siziň içiňize ýerleşdirerin, siz janlanarsyňyz, men sizi öz ýurduňyzda ýerleşdirerin. Şonda meniň, Rebbiň, muny aýdandygymy we ýerine ýetirendigimi bilersiňiz, diýýär Reb. Ezekiel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Ýekşenbe kanunyndaky 25 san bilen wekilçilik edilýän galp ruhanylyk şonda Rebbiň Hudadygyny biler. Bugdaý 2024-nji ýylda Rebbiň Hudadygyny bilýär, samanhorlar bolsa bu bilime Ýekşenbe kanunynda, indi giç bolanda oýanýarlar. Bu döwür mazar we direliş bilen başlap, mazar we direlişiň bolmazlygy bilen tamamlanýar. Başyndaky bugdaý Hudaýy bilýär, Ol Ylham kitabynyň on birinji babyndaky direlişi amala aşyranda; samanhorlar bolsa şol babyň Ýekşenbe kanunyndaky ýer titremesinde bilýärler. Şol iki ýol görkezijiniň arasynda soňky ýagyşyň synag prosesi hasat üçin iki topary-da kämillige ýetirýär.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Ýoweliň habary üzümligiň aýdymy bolup, emma onuň ilki gozgaýan meselesi şudur: adamlar öňki günler arkaly soňky günleri tanap bilerlermi? Ýoweldäki “garrylar” muny edip bilmediler, çünki ýary gije oýaryş çagyryşy gelende, olar kesilip aýrylýarlar — Rebbiň agzyndan çykarylyp taşlanýarlar; edil ýer ýüzündäki haýwanyň gürlemek üçin agzyny açýan ýerinde, şol bir wagtda Bilgamyň eşeginiň sözlän ýerinde we Ýahýa Çokundyryjynyň atasynyň sözlän ýerinde.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

“Köne gadymy adamlar” baradaky höküm şu soraga esaslanýar: bu ata-babalaryňyzyň günlerinde bolup geçdimi? Bu bölek “muny diňläň” diýmek bilen başlanýar. Soňra ol iki şaýady öňe sürýär: olaryň biri adamlaryň dört nesli, beýlekisi bolsa mör-möjekleriň dört görnüşidir. Soňra olar Gije ýaryndaky Çykyrykda oýarylyp, diňe Hudaýyň saýlanan äht halky hökmünde geçilip gidilendiklerini bilýärler. Olar çakyry bolmadygy üçin geçilip gidilmeýär; olar nädogry çakyry bolany üçin geçilip gidilýär. On gyzyň tymsalynda, Ýoeliň täze çakyry ýagdyr.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Olaryň gutulyşy, soňky ýagşyň habarynyň «täze şerabyny» kabul edýändiklerine görä kesgitlenýär. Şeýle-de, Işaýa tarapyndan «garry we gadymy adamlar» «Efraýymyň serhoşlary» hökmünde şekillendirilýär, we Ylhamyň ýedinji babynda möhürlenenleriň arasynda Efraýym görkezilmeýär. Onuň ýerine onuň dogany Manaşi goýulýar. Manaşiden hem has zalym patyşany tapmak kyn, emma ol Efraýymyň serhoşlarynyň ornuny tutýar.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> Öz ruhy pese gaçyşyna gynanmaýan we beýlekileriň günäleri üçin hasrat çekmeýän topar Hudaýyň möhürisiz galdyrylar. Reb Öz habarçylaryna, ellerinde gyrgyç ýaraglary bolan adamlara, şeýle buýruk berýär: “Onuň yzy bilen şäheriň içinden geçiň-de uruň; gözüňiz rehim etmesin, hiç haýsyna-da nebsiňiz agyrmasyn; garrydyr ýaş, gyzlardyr körpeler, aýallary hem bütinleý gyrgyçdan geçiriň; emma üstünde alamat bolan hiç bir adama golaýlaşmaň; we Meniň mukaddes ýerimden başlaň. Şonda öýüň öňünde duran garry adamlardan başladylar.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Bu ýerde biz ýygnagyň — Rebbiň mukaddes mekanynyň — Hudaýyň gazabynyň urgusyny ilkinji bolup duýandygyny görýäris. Gadymy adamlar, ýagny Hudaýyň uly nur beren we halkyň ruhy bähbitleriniň goragçylary bolup duranlar, özlerine ynanylan amanata hyýanat etdiler. Olar öňki günlerdäki ýaly gudratlara we Hudaýyň güýjüniň aýdyň ýüze çykmagyna garaşmaly däldiris diýen garaýşy kabul etdiler. Zamanlar üýtgedi. Bu sözler olaryň imansyzlygyny berkidýär, we olar şeýle diýýärler: Reb ýagşylyk hem etmez, ýamanlyk hem etmez. Ol Öz halkyny höküm bilen jezalandyrmak üçin juda rehimdardyr. Şeýlelikde, “Parahatçylyk we howpsuzlyk” — Hudaýyň halkyna olaryň günälerini, Ýakup öýüne bolsa olaryň etmişlerini görkezmek üçin sesini surnaý dek galdyrmajak adamlaryň nidasydyr. Üýrüp bilmedik bu lal itler kemsidilen Hudaýyň adalatly aryny başdan geçirýänlerdir. Erkekler, gyzlar we kiçi çagalar — hemmesi bilelikde heläk bolýarlar.

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Wepadar adamlaryň iç çekip, aglap ýören ýigrenji zatlary diňe çäkli gözleriň saýgaryp biljek zatlarydy; emma arassa we mukaddes Hudaýyň gabanjaňlygyny gozganyň, iň agyr günäler welin, açylman galýardy. Ýürekleri gözläp-barlagçy beýik Reb pislik edýänleriň gizlinlikde edýän her bir günäsini bilýär. Şeýle adamlar öz aldawlarynda özlerini howpsuz duýup başlaýarlar we Onuň uzak sabyrlylygy sebäpli: “Reb görýän däldir” diýýärler, soňra bolsa edil Ol ýer ýüzüni terk eden ýaly hereket edýärler. Emma Ol olaryň ikiýüzlüligini ýüze çykarar we olaryň şeýle üns bilen gizlän günälerini başgalaryň öňünde açar.

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Dereje, mertebe ýa-da dünýewi paýhas taýdan hiç hili artykmaçlyk, mukaddes gullukdaky hiç bir wezipe, adamlar özleriniň aldawçy ýüreklerine tabşyrylanda, olary ýörelgäni gurban etmekden gorap bilmez. Mynasyp we dogruçyl hasap edilenler mürteddigiň baştutanlary we biparhlygyň hem-de Hudaýyň merhemetlerini hyýanatçylykly peýdalanmagyň nusgalary bolup çykýarlar. Ol olaryň erbet ýoluna indi mundan beýläk çydamaz, we Öz gaharynda olar bilen rehim-şepagatsyz iş salyşýar.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Reb beýik nur bilen bereketlenen we başgalara hyzmat edenlerinde sözüň güýjüni duýan adamlardan Öz huzuryny çekip alanda, muny islegsiz edýär. Olar bir wagtlar Onuň wepaly hyzmatkärleri bolup, Onuň huzury we ýol görkezmesi bilen nygmatlanan adamlardy; emma olar Ondan ýüz öwürdiler we başgalary ýalňyşlyga saldylar, şonuň üçin hem ylahy nägileligiň astyna düşürildiler.” Testimonies, 5-nji tom, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Ýowul “garry adamlar” diýip belläp geçende, Laodikeýa Ýedinji Günki Adwentist buthanasynyň ýolbaşçylygyna ýüzlenýär, emma Ýowul, şeýle hem Işaýanyň öwrenenler bilen garşy goýýan topary hökmünde atlandyrýan sowatsyzlaryna-da ýüzlenýär. Ýowul, Hezekiýel kitabyň sekizinji babynda güne tagzym edýän gadymy adamlara, şeýle hem dokuzynjy babynda ilkinji bolup höküm edilýänlere ýüzlenýär. Şeýle hem ol: “Muny diňläň, eý garry adamlar, we ýurtda ýaşaýanlaryň hemmesi, gulak asyň” diýende, Laodikeýa Ýedinji Günki Adwentist buthanasynyň ýönekeý agzalaryna-da ýüzlenýär.

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Sekizinji bapdaky 25 adam Ýekşenbe kanunynyň wagtynda ýerleşýär; olar mukaddes ýere arkalaryny öwredip, güne baş egýärler. Olar Kora, Datan we Abiram bilen bile duran 250 adamyň gozgalaňynyň “ondalygy”dyr. Bu 25 adam 1888-nji ýylda, ylhamyň beýan edişine görä, gaýtalanyp duran gozgalaňyň nyşanydyr; şol gozgalaň 9/11-de başlap, Ýekşenbe kanunyna çenli dowam eden döwürde Laodikýäniň Ýedinji Gün Adventist buthanasynyň ýolbaşçylygynyň gozgalaňyny öňden görkezýärdi. Olar hut şol bir döwürde gozgalaňyň “ondalygyny” aňladýarlar; şol döwri bolsa Işaýa altynjy bapda içinde düýp mazmuny bolan paýhaslylary “ondalyk” hökmünde görkezýär.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Ýoel Adventizm üçin şeýle yglan bolup durýar: olaryň synag möhleti ýapyldy, çünki olar synag döwrüniň käsesini günä bilen doldurdylar; onuň dolulygy başyndan aýagynyň barmagyna çenli dowam edýän kesel hökmünde görkezilýär, bu bolsa giçki ýagşyň habarynyň olaryň agzyndan kesilip aýrylandygyny aňladýar. Işaýa şol bir hakykaty ýigrimi dokuzynjy bapda beýan edýär.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Saklanyň-da haýran galyň; gygyryň-da çirkin ses ediň: olar çakyrdan däl-de serhoşdyrlar; güýçli içgiden däl-de sarsýarlar. Çünki Reb siziň üstüňize çuňňur ukynyň ruhuny dökdi, gözleriňizi ýumdy; pygamberleri we baştutanlaryňyzy, ýagny görgürleri örtdi. Şeýlelikde hemmesiniň görnüşi size möhürlenen kitabyň sözleri ýaly boldy; ony sowatly birine berip: «Muny oka, haýyş edýärin» diýerler, ol bolsa: «Okap bilemok, çünki ol möhürlenendir» diýer. Soňra kitap sowatsyz birine berlip: «Muny oka, haýyş edýärin» diýilse, ol: «Men sowatly däl» diýer.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Şonuň üçin Reb şeýle diýdi: Bu halk maňa agzy bilen golaýlaşýar we dodaklary bilen maňa hormat goýýar, emma ýüreklerini menden uzaklaşdyrdylar, maňa bolan gorkulary bolsa ynsanlaryň buýrugy boýunça öwredilendir. Şonuň üçin, ine, Men bu halkyň arasynda täsin bir işi, ýagny täsin bir işi hem gudraty amala aşyraryn; olaryň akyldarlarynyň paýhasy ýok bolar, parasatlylarynyň düşünjesi bolsa gizlener. Rebbe garşy öz maslahatlaryny çuňlukda gizlemäge synanyşýanlaryň halyna waý! Olaryň işleri garaňkylykda bolup, olar: “Bizi kim görýär? Bizi kim tanaýar?” diýýärler. Elbetde, siziň ähli zady tersine öwürmegiňiz küýzegäriň palçygy ýaly hasap ediler. Sebäbi döredilen zat ony döredene: “Ol meni döretmedi” diýermikä? Ýa-da şekillendirilen zat ony şekillendirene: “Ol düşünjeli däl” diýermikä? Işaýa 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

Akylly adamlaryň “düşünjesi” Hudaýyň pygamberlik Sözüniň möhüriniň açylmagyna esaslanýar. Adventizmiň bozulyp giden edaralarynda tälim alanlar pygamberlik kitabyny okap bilmeýärler we düşünjäniň Hudaýda ýokdugyny öňe sürýärler. Pygamberligiň möhüri açylanda, olar oňa düşünip bilmeýärler; şonuň üçin hem düşünjesi ýok bolan Hudaýyň Özüdir diýip Hudaýy aýyplaýarlar, şeýle etmek bilen bolsa hemme zady agdaryp goýýarlar. Adventizmiň bilimlileri-de, bilimsizleri-de synag möhletiniň ýapylmagynyň öňüsyrasynda möhüri açylan pygamberlige düşünip bilmeýärler, we Ýowel kitaby “garrylara” diňlemegi buýurýar, emma olar şeýle bir topara degişlidirler welin, eşidip hem eşitmeýärler, görüp hem görmeýärler.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Olaryň pitnesiniň hut özeni Mesihi birinji hem ahyrky hökmünde tanaýmazlyklarynda şekillendirilýär. Bu, «Bu siziň günleriňizde boldumy, ýa-da atalaryňyzyň günlerinde-de boldumy?» diýen soragyň berilýän babyndaky mazmundyr.

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Ata-babalaryňyzyň taryhynda şeýle bir döwür boldumy: bir halk Gijeki Gykylykda oýanyp, diňe soňra özleriniň akylsyz gyzlar bolandygyny bildilermi? “Garry adamlara” “oýanmak” buýrulýar; edil 1844-nji ýylda Exeter lager ýygnagynda Milleritlere buýrulyşy ýaly. On gyzyň tymsaly — Millerit taryhynda sözüň doly manysynda ýerine ýetirilen we soňky günlerde ýene-de sözüň doly manysynda ýerine ýetiriljek Adventist halkynyň tejribesiniň tymsalydyr. Laodikýanyň Ýedinji gün Adventizminiň öz ybadathanasynyň düýpli taryhynyň soňky günlerde gaýtalanýandygyny tanap bilmezligi, pygamberlik habaryny açýan açaryň özi bolan pygamberlik ýörelgesini aýratyn nygtaýar. Bu diňe bir Mukaddes Kitabyň kanuny bolman, eýsem synag möhleti tamamlanmazdan az öň açylýan Isa Mesihiň Ylhamynyň häsiýetiniň hem ýüregidir.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Ýoel şeýle soraýar: «Bu zat siziň günleriňizde boldumy, ýa-da ata-babalaryňyzyň günlerinde?» Ýa-da şeýle soralyp bilner: «Ata-babalaryňyzyň günlerinde täze äht halkyny köne äht halkyndan aýryp görkezýän bir synag prosesi boldumy?» Boldy, we bu aýrylyşma tymsalda ýag hökmünde beýan edilen pygamberlik habary arkaly amala aşyryldy. «Bu zat siziň günleriňizde boldumy, ýa-da ata-babalaryňyzyň günlerinde?» diýen sözler, olaryň ata-babalarynyň günlerinde bolan zadyň, habaryň dört nesliň üstünden ýaýradylmagy baradaky buýruk bilen hem-de ýok edişiň güýjeýän derejesini görkezýän dört mör-möjegiň üsti bilen şekillendirilişi ýaly, artýan weýrançylygyň dört neslinden soň gelen bir oýanyşy derrew kesgitledi. Ýoel — Ýary gije nidasy wagtynda yza gaýdan we mürtede öwrülen bir ybadathananyň üstünden çykarylan höküm yglanydyr. Mukaddes taryhda Hiç bir ybadathana Ýedinji-gün Adventist ybadathanasyndan has beýik nura garşy durmandyr. Hakykata garşy şeýle gozgalaňyň nyşany «Kapernaum» arkaly şekillendirilýär.

We will continue in the next article.

Biz indiki makalada dowam ederis.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Kapernahumda Isa Öz saparlarynyň arasynyň boş wagtlarynda ýaşady, şonuň üçin ol ýer ‘Onuň öz şäheri’ diýlip tanalyp başlandy.” Ol Galileýa deňziniň kenarynda, Gennesaretiň ajaýyp düzlüginiň serhetlerine golaýda, eger hut onuň üstünde bolmadyk bolsa. Ägirtleriň Islegi, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Hudaýyň çagalarydygyny ykrar edýänleriň arasynda nähili az sabyr görkezildi, nähili köp ajy sözler aýdyldy, biziň ynanjymyzdan bolmadyklara garşy nähili köp ýazgaryş sözleri aýdylady. Köp adamlar beýleki ybadathanalara degişli bolanlara uly günäkärler hökmünde garadylar, emma Reb olara beýle garamaýar. Beýle garaýyş bilen beýleki ybadathanalaryň agzalaryna seredýänleriň Hudaýyň gudratly eliniň astynda özlerini peseltmäge zerurlygy bar. Olar tarapyndan ýazgarylýanlar juda az nur alnan, mümkinçilikleri we artykmaçlyklary az bolan adamlar bolup biler. Eger biziň ybadathanalarymyzyň köp agzasynyň eýe bolan nury olarda-da bolan bolsady, olar has-da beýik derejede öňe giderdiler we öz ynançlaryny dünýä has gowy görkezerdi. Öz nuruny mahabat edip, muňa garamazdan şol nurda ýöremeýänler hakda Mesih şeýle diýýär: ‘Emma Men size aýdýaryn: höküm güni Tir bilen Sidon üçin siziňkä garanyňda has çydar ýaly bolar. Eý, Kapernaum [uly nur alan Ýedinji Gün Adventistleri], sen asmana çenli beýgeldildiň [artykmaçlyk babatda], emma dowzaha çenli aşak düşürilersiň; çünki sende edilen gudratly işler Sodomda edilen bolsady, ol şu güne çenli galardy. Emma Men size aýdýaryn: höküm güni Sodom ýurdy üçin seninkiden has çydar ýaly bolar.’ Şol wagtda Isa jogap berip diýdi: ‘Eý Ata, gökleriň we ýeriň Rebbi, Saňa şükür edýärin; sebäbi Sen bu zatlary akyldarlardan we paýhaslylardan [öz garaýyşlarynda] gizläp, olary körpelere aýan etdiň.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Indi siz bu işleriň ählisini edendigiňiz sebäpli, Reb diýýär, men size irden turup gepledim, emma siz gulak asmadyňyz; men sizi çagyrdym, emma siz jogap bermediňiz; şonuň üçin men öz adym bilen atlandyrylýan, siziň bil baglaýan bu öýüňize, hem-de size we ata-babalaryňyza beren bu ýerime Şiloha edenim ýaly ederin. Men ähli doganlaryňyzy, ýagny tutuş Efraýym neslini kowup çykarşym ýaly, sizi hem huzurymdan kowup çykararyn.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> Reb biziň aramyzda örän uly ähmiýetli edaralary döredipdir, we olar dünýewi edaralaryň dolandyrylyşy ýaly däl-de, eýsem Hudaýyň tertibi boýunça dolandyrylmalydyr. Olar diňe Onuň şöhratyna gönükdirilen niýet bilen dolandyrylmalydyr, şeýle etmek bilen her dürli ýol arkaly heläk bolýan janlar gutarylsyn. Hudaýyň halkyna Ruhuň şaýatlyklary gelipdir, emma köpler käýinçlere, duýduryşlara we maslahatlara üns bermändir.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Eý akylsyz we düşünjesiz halk, muny indi diňläň; gözleriňiz bar, emma görmeýärsiňiz; gulaklaryňyz bar, emma eşitmeýärsiňiz: Reb diýýär: Menden gorkmaýarsyňyzmy? Deňziň çägi hökmünde gumy ebedi bir serhet edip goýanym üçin, ol şondan geçip bilmez; onuň tolkunlary joşsa-da, şonda-da üstün çykyp bilmez; güwlese-de, ondan aşıp geçip bilmez — Meniň huzurymda titrejek dälsiňizmi? Emma bu halkyň ýüregi ýüz dönderiji we pitneçi; olar ýüz döndürdiler-de gitdiler. Şeýle hem olar öz ýüreklerinde: ‘Geliň, öz wagtynda irki we giçki ýagşy ýagyşlary berýän, oragyň bellenen hepdelerini bize saklap goýýan Hudaýymyz Rebdan indi gorkalyň’ diýmeýärler. Siziň etmişleriňiz bu zatlary ýüzüňizden sowdy, siziň günäleriňiz bolsa ýagşy zatlary sizden saklady.... Olar ýetimiň işini — ýetimiň dawasy-nähaklygyny — adalat bilen çözmeýärler, şonda-da gülläp ösýärler; mätäjiň hukugyna bolsa höküm etmeýärler. Reb diýýär: Men bu zatlar üçin jezalandyrmaýynmy? Şeýle milletden janym ar almazmy?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Reb bu halk üçin: «Sen bu halk üçin doga etme, olar barada ne ahy-zar et, ne-de dileg et; maňa şepagat hem etme, çünki Men seni eşitmerin» diýmäge mejbur bolarmy?” “Şonuň üçin ýagyşlar saklanyp galdy, giçki ýagyn hem bolmady.... Indi hiç bolmanda maňa: «Eý Atam, Sen meniň ýaşlygymdan bäri ýolbeledimsin» diýip ýüzlenmezmiň?” Review and Herald, 1893-nji ýylyň 1-nji awgusty.

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