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

Ýoel kitaby we Laodikiýadaky Ýedinji gün adventist buthanasy — Kyrk birinji san

Number Forty-One

Kyrk Birinji Sany

Author

Jeff Pippenger

Published

February 5, 2026

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Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Lewiler kitabyň ýigrimi üçünji baby bahar baýramlaryny we güýzki baýramlary görkezýär, we baýramlaryň beýany gurluşynda, şeýle hem umumy gurluşyň içinde başlangyç we jemleýji gurluşlaryň kämil sazlaşygynda, Hudaý tarapyndan berlen çuňluk bilen tapawutlanýar. Bahar baýramlary bilen güýzki baýramlar özara gabat gelýär. Bu bap gaýta-gaýta ajaýyp Sanaýjy bolan Palmoni barada şaýatlyk edýär. Bu bap ýüz kyrk dört müň baradaky ahyrzaman habary bilen berk we ajaýyp baglanyşýar.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

“23” sanyy Hudaýlygy we adamzadyň birleşmesini aňladýan günäleriň ýuwulmagyny aňladýar. “Lewiler” ady ýüz kyrk dört müňüň ruhanylygyny aňladýar, çünki ähli pygamberler ahyrky günler barada gepleýärler, we ahyrky günleriň ruhanylary Petrusyñ mukaddes ruhanylyk diýip kesgitleýänleridir. Petrusyñ mukaddes ruhanylygy, Ýarygijeki Çagyryş habaryny emele getirýän bilimiň artmagyna düşünýän dana adamlardyr. Danieliň olary kesgitleýşi ýaly akmaklar, ýa-da erbetler, bilimiň artmagyny ret edýärler, we Hoşeýa bize şu sebäpli olaryň ruhanylar hökmünde ret edilýändigini habar berýär.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Halkym bilim ýetmezçiligi sebäpli heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin, şeýdip sen Maňa ruhany bolmarsyň; sen öz Hudaýyňyň kanunyny unudanyň üçin, Men hem seniň çagalaryňy unudaryn. Olar köpelip artdygyça, Maňa garşy günä etdiler; şonuň üçin olaryň şöhratyny masgaraçylyga öwürerin. Hoşea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Işaýa tarapyndan hem “şan-şöhratyň täji” diýlip atlandyrylan Efraýymyň serhoşlarynyň şan-şöhraty “utanja” öwrülýär. Hoşeýa soňky günleriň bilimiň artmagyny ret edýänleriň Laodikiýadaky Ýedinji gün Adventist ybadathanasydygyny anyk görkezýär, çünki ol: “Meniň halkym” diýip ýazdy. Onuň halky ruhanylar hökmünde ret ediler, we bu ahyrky, dördünji nesilde bolup geçýär, çünki Ol olaryň çagalaryny unutmalydyr, çagalar bolsa iň soňky nesli aňladýar.

## At—one—ment

Ylalaşyk

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

«Levililer 23» diýen at, «ýüz kyrk dört müňüň ruhanylygynyň ýaraşdyrylmagy» diýmegi aňladýar. Bu hakykat diňe kitabyň adynyň bap belgisi bilen baglanyşygy arkaly hem çykarylyp bilner. Levililer ýigrimi üçünji bapda garalýan ýaraşdyrylma «bir edilme» manysyny berýär we Hudaýlyk bilen ynsanlygyň utgaşmasyny görkezýär. Şol utgaşma Hudaýyň Sözünde köp sanly nyşanlar arkaly beýan edilýär; olaryň biri hem ynsan ybadathanasynyň Ylahy ybadathana bilen birleşdirilmelidigidir.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Ynsan ybadathanasynyň gurluşy “23” erkek we “23” aýal hromosomdan durýar. Petrus ýüz kyrk dört müňüň ruhanylygynyň “ruhy öý”digini görkezýär. Şol hromosomlar erkek bilen aýalyň birleşişi ýaly birleşýärler; Hudaýyň birikdiren zadyny hiç bir adam aýyrmasyn. Nikah at-one-mentiň ýene bir nyşanydyr. Levitikus “23”, Asman Baş Ruhanysynyň ybadathanasynyň, ýüz kyrk dört müň bolan ruhanylaryň ybadathanasy bilen birleşmegini aňladýar.

## Twenty-two Verses

Ýigrimi iki aýat

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Lewiler kitabyň ýigrimi üçünji babyndaky ýaz baýramlary şol babyň ilkinji ýigrimi iki aýatynda, güýzki baýramlar bolsa şol babyň soňky ýigrimi iki aýatynda görkezilýär. Soňky aýat kyrk dördünji aýatdyr; bu bolsa 1844-nji ýylyň nyşany bolup, onda Lewiler 23-iň ýerine ýetmeginde ýedinji aýyň onunjy gününde nusgalyk bolmadyk Günäden Päkleniş güni başlandy. Ýigrimi üçünji bap ýigrimi iki aýatdan ybarat iki döwre bölünýär; bu iki ýigrimi iki aýatly döwür ikisi hem baýramlar bolmaklary bilen mantyk taýdan baglanyşyklydyr, emma şol bir wagtda-da ýaz möwsümi bilen görkezilen Mesihiň howludaky we mukaddes ýerdäki gullugy hem-de güýz bilen görkezilen Onuň Iň Mukaddes Ýerdäki gullugy arkaly mantyk taýdan aýratynlaşdyrylýar.

## 22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Hem ýazky, hem-de güýzki baýramlar ýigrimi iki aýat bilen görkezilýär, we bu aýatlar ýigrimi iki harpdan ybarat bolan ýewreý elipbiýiniň şaýatlygy bilen gabat gelýär. “22”, Hudaýlyk bilen ynsanlygyň birleşmesiniň nyşany bolan “220-niň” ondan bir bölegidir. “220”, Ýahudanyň pytradylmagynyň 2,520 ýylynyň hem-de Gündeler Gününe çenli bolan 2,300 ýylyň ikisiniň-de başlanmagyny aňladýar. 2,520-niň başlangyç nokady miladydan öňki 677-nji ýyl, 2,300-niň başlangyç nokady bolsa miladydan öňki 457-nji ýyl bolup, şeýlelikde iki ýüz ýigrimi ýyl Hudaýyň goşunynyň depelenmegi baradaky pygamberlik bilen Hudaýyň mukaddes ýeriniň depelenmegi baradaky pygamberligiň arasyndaky baglanyşyk hökmünde kesgitlenýär. Şol iki pygamberligiň hem ikisi 1844-nji ýylyň 22-nji oktýabrynda antitipiki Gündeler Gününiň gelmegi bilen tamamlandy.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Şol senede Mesihiň ynsan ybadathanasyny Ylahy ybadathana bilen birleşdirmek işi başlandy, we şol wagtda hem Habakkuk 2:20, hem-de Ýahýa 2:20 ýerine ýetirildi. Habakkuk şol wagt Ylahynyň Iň Mukaddes Ýerde bolandygyny görkezdi, Ýahýa bolsa imany arkaly şol Iň Mukaddes Ýere girmeli bolan Millerçi ybadathananyň 1798-den 1844-e çenli Millerçi ynsan ybadathanasynyň galdyrylmagyny alamatlandyran kyrk alty ýyllyk döwri tamamlandygyny ýazga geçirdi. “46” ýylyň taryhy, “23” we “23”-den ybarat bolup, bu taryh baradaky habary ilkinji gezek 1831-nji ýylda yglan etmäge başlan William Milleriň işi arkaly görkezilýär; bu bolsa King James Mukaddes Kitabynyň neşir edilmeginden “220” ýyl soňdy. 1611-nji ýylda neşir edilen Ylahy Söz “220” ýyl soň, 1831-nji ýylda, ynsan bir habarçy bilen birleşdirildi. Hem ýazky, hem-de güýzki baýramlar “22” aýat arkaly görkezilýär.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Birmeňzeş mazmunly iki setirden ybarat ýigrimi iki aýat pygamberlik taýdan ilkinji ýigrimi iki aýadyň indiki ýigrimi iki aýadyň üstüne goýulmalydygyny talap edýär. Bu iki setiri şu görnüşde deňeşdireniňizde, ýazky baýramlar arkaly şekillendirilen howlynyň we mukaddes ýeriň hyzmatyny Mesihiň Iň Mukaddes Ýerdäki hyzmaty bilen birleşdirýärsiňiz. Bu pygamberlik derejesinde ol iki ybadathananyň birleşmegini aňladýar; bu bolsa Mesihiň ýaraşdyrma işini görkezýär.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Birden ýigrimi iki arasundakı aýatlar bilen ýigrimi üçden kyrk dörde çenli aýatlar özara deňeşdirilende, ýewreý elipbiýiniň ýigrimi iki harpynyň hem-de “22” sanynyň aňladýan nyşanly manysynyň, şeýle-de baýramlaryň we şol baýramlaryň mukaddes taryhda amal bolşunyň aňladýan nyşanly manysynyň şaýatlyk edýän pygamberlik çyzygy ýüze çykýar.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Bahar baýramlarynyň başlangyjy ilki bilen ýedinji günüň Sabatyny görkezýär, güýzki baýramlaryň tamamlanmagy bolsa ýedinji ýylyň Sabatyny görkezýär. Mesih, Alfa we Omega hökmünde, ýüz kyrk dört müňüň ruhanylyk hataryndaky “22” iki şaýadynyň başynda we ahyrynda Sabaty goýdy.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

1844-nji ýylda başlanan garşylykly Ýaraşyk Gününiň başyndaky aýratyn nur ýedinji günüň Sabatydy, ahyryndaky nur bolsa ýedinji ýylyň Sabatynyň nurudyr. Ýedinji günüň Sabaty, Leýewiler «23»-däki ilkinji mukaddes ýygnak bolşy ýaly, ýedinji ýylyň Sabaty hem şol bapdaky iň soňky mukaddes ýygnakdyr. Sabat «23»-nji bapdaky ruhany hatarynyň alfasy we omegasydyr. Ilkinji, ýagny ýedinji günüň Sabaty, ýüz kyrk dört müňüň ruhanylygynyň alfasy bolup, soňky, ýagny ýedinji ýylyň Sabaty bolsa ýüz kyrk dört müňüň ruhanylygynyň omegasydyr.

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

> “Huday bilen gatnaşýanlar Dogrulygyň Güni bolan Nuryň ýagtysında gezýärler. Olar Hudaýyň öňünde öz ýollaryny zaýalap, Öz Halasgärlerini biabraý etmeýärler. Gökden gelen yşyk olaryň üstüne düşýär. Bu dünýä taryhynyň ahyryna ýakynlaşdyklaryça, olaryň Mesih hakdaky, hem-de Oňa degişli pygamberlikler hakdaky bilimleri örän artýar. Olar Hudaýyň nazarynda çäksiz gymmatlydyr; çünki olar Onuň Oglunyň birligindedirler. Olar üçin Hudaýyň Sözi iň ýokary derejede gözel we mähirli bolup görünýär. Olar onuň ähmiýetini görýärler. Hakykat olara açylýar. Ten almagyň taglymaty mylaýym bir nur bilen örtülýär. Olar Mukaddes Ýazgynyň ähli syrlary açýan hem-de ähli kynçylyklary çözýän açar bolandygyny görýärler. Ýagtylygy kabul etmäge we ýagtylykda gezmäge islegsiz bolanlar takwalygyň syryna düşünip bilmezler, ýöne haçy alyp, Isanyň yzyndan gitmäge ikirjiňlenmedikler Hudaýyň ýagtylygynda ýagtylygy görerler.” The Southern Watchman, 4-nji aprel, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Bu ýerde, “bu ýeriň taryhynyň soňlaryna golaý,” prototipik däl Ýaraşyk Gününiň ahyrynda, “bedene inmek baradaky taglymat” prototipik däl Ýaraşyk Gününiň başynda ýedinji günüň Şenbe güni baradaky taglymat nähili “mylaýym” bir şöhle bilen gurşalan bolsa, edil şonuň ýaly bir “mylaýym” nur bilen gurşalýar.

> “Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. 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.

> “Isa sandygyň gapagyny galdyrdy, men bolsa üstünde On Buýruk ýazylan daş tagtalary gördüm. On nesihatlaryň edil ortasynda duran dördünji buýrugy görüp haýran galdym; onuň daş-töweregini mylaýym bir ýagtylyk nury gurşap alýardy. Perişde şeýle diýdi: ‘Bu on buýrugyň içinde diňe şu buýruk asmanlary, ýeri we olaryň içindäki ähli zatlary ýaradan diri Hudaýy kesgitleýär. Ýeriň binýatlary goýlanda, Sabadyň binýady hem şol wagt goýuldy.’” Testimonies, 1-nji tom, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

“Binýat” bolan ýedinji gün Sabady Levililer “23”-i başlaýar, ýedinji ýyl Sabady bolsa ýaz we güýz baýramlary arkaly beýan edilen ruhanylaryň şaýatlygyny tamamlaýar. Ýedinji ýyl Sabady binýadyň üstünde gurlan ybadathanany aňladýar. Ahyrdaky ýedinji ýyl Sabady, edil ýedinji gün Sabadynyň 2,300 arkaly görkezilişi ýaly, 2,520 arkaly görkezilýär. Ýedinji ýyl Sabady “tene gelme taglymatyny” aňladýar. Ýedinji gün Sabady Ýaradanyň alamatydyr, ýedinji ýyl Sabady bolsa Hudaýlygyň ynsanlyk bilen birleşmeginiň alamatydyr.

## Aligning the Lines

Çyzyklary Gabat Getirmek

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Lewileriň ýigrimi üçünji babyndaky ýaz baýramlaryny güýz baýramlary bilen deňeşdirenimizde, Pasha baýramynyň ertesi güni ýedi günlük Hamyrsyz çörek baýramy başlanýar, ilkinji miweler baýramy bolsa ýedi günlük Hamyrsyz çörek baýramynyň başlanmagynyň ertesi güni gelýär. Üç günde üç ýol belgisi.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Petirsiz çörek baýramyny düzýän ýedi günlük döwür mukaddes ýygnak bilen başlanýar we şol bir zat bilen tamamlanýar. Petirsiz çörek baýramy başlanandan soňky gün ilkinji miweler baýramy gelýär, we ol ýazky arpa ilkinji miwe sadakasyny öz içine alýar. Pentikost, ýagny hepdelik baýram hem diýlip atlandyrylýar, ilkinji miweler baýramyndan elli gün soň bolýar; bu bolsa kyrk dokuzynjy günde tamamlanýan ýedi hepdelik döwriň başlangyjyny belleýär, onuň yzysüre bolsa Pentikost, ýagny elli gelýär.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Pasha baýramy on dördünji güni agşam başlanýar. Pasha baýramy mukaddes ýygnak däldir.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Soňra on bäşinji gün, hamyrsyz çöregiň ýedi günlük baýramy başlanýar. Ýedi günlük baýramyň birinji güni hem-de soňky güni mukaddes ýygnaklardyr.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ertesi gün, on altynjy gün — ilkinji hasylyň güni — gelip ýetýär. Soňra Pentikost baýramy bilen bellenilýän ýedi hepde başlanýar, we Pentikost ýazky we güýzki baýramlarda şekillendirilýän ýedi mukaddes ýygnanyşygyň biridir. Ilkinji hasyl baýramy mukaddes ýygnanyşyk däldir.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Soňra ýedinji aýyň birinji güni surnaýlar baýramy bolup, mukaddes ýygnakdyr.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Ýedinji aýyň onunjy günündäki Ýaraşyk Günü mukaddes ýygnakdyr, emma baýram däldir.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Çadirler baýramynyň birinji güni mukaddes ýygnakdyr. Ýedi günlük baýramdan soň, Çadirleriň sekizinji güni bolýar, emma sekizinji gün baýramlar arkaly şekillendirilýän döwürleriň daşynda hasap edilýär. Ol sekizinji gün mukaddes ýygnakdyr.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Bu, baýramlary tanyşdyrýan ýedinji gün Sabatyny hem goşanyňda, ýedi mukaddes ýygnaga deň gelýär. Şeýle-de, mukaddes ýygnaklar bilen gabatlaşyş tertibi başgaça bolsa-da, ýedi mukaddes ýygnak we ýedi baýram bar. Birinji we soňky ýol görkeziji bellikler Sabatlardyr: ilki gün üçin, soňra ýyl üçin. Alfa we omega Sabatlarynyň arasynda kesgitlenen baýramlaryň içinde ýedi baýram we bäş mukaddes ýygnak bar. Alfa bolan ýedinji gün Sabatyny we omega bolan ýedinji ýyl Sabatyny goşsaň, onda ýedi mukaddes ýygnak we ýedi baýram bolýar. Çadyrlaryň sekizinji gününiň baýramlaryň bir bölegi däldigine düşünilýär we ol sekizinjiniň ýediniň içinden bolmagy baradaky syry döredýär. Bu ýerde meniň görkezýän esasy pikirim şudur: Isa, Palmoni hökmünde, “23” bapdaky sanlaryň dürli görnüşlerini diýseň haýran galdyryjy bir usulda tertipleşdiripdir.

## Spring

Bahar

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Bahar baýramlary hamyrsyz çörek baýramynyň ýedi günlük baýramçylyk döwrüni öz içine alýar; onuň başynda alfa mukaddes ýygnanyşygy, ahyrynda bolsa omega mukaddes ýygnanyşygy bar. Pentikost bahar baýramlaryndaky üçünji mukaddes ýygnanyşykdyr. Pentikost ýedi hepdelik döwürden soň gelýär; şol döwür ellinji günde baýram bilen tamamlanýar. Bahar baýramlary dört baýram güni we üç döwür bilen tapawutlanýar. Pasha, Hamyrsyz çörek, Ilkinji miweler we Pentikost şol dört baýram günüdür; üç döwür bolsa hamyrsyz çöregiň ýedi güni, Pentikostyň ellinji gününiň öňünden gelýän we ony hem öz içine alýan kyrk dokuz gün, hem-de üç ädimden ybarat döwür bolan ilkinji üç gündür.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Pesah döwrüniň ilkinji hasyl sadakasy Pentikost günündäki ilkinji hasyl sadakasy bilen gabat gelýär; Pesahyň üç günlük döwründäki arpanyň ilkinji hasyl sadakalry hem-de kyrk dokuz, ýagny elli günlük Pentikost möwsüminiň ahyrynda Pentikostda bugdaýyň ilkinji hasyl sadakasy.

## Fall

Ýykylma

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Güýz baýramlary, hökme alyp barýan on günlük döwri başlanýan belli bir baýram güni bilen başlanýar. Hökmüň üstünden bäş gün geçenden soň, ýedi günlük bir baýram bolýar; şol ýedi günüň ilkinji we soňky güni mukaddes ýygnaklar hökmünde bellenýär. On bäşinji günden ýigrimi ikinji güne çenli Çadyrlar baýramy bellenilýär, soňra bolsa ýigrimi üçünji gün ýurduň Sabaty bellenýär.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Güýz baýramlaryny ýazky baýramlaryň üstüne ýerleşdirenimizde, ikisi hem ýigrimi iki aýat bilen görkezilen iki çyzyk emele gelýär; şeýlelikde olar ýewreý elipbiýiniň ýigrimi iki harpy bilen aňladylýar. Şeýle edilende, birinji ýol belgisi ýedinji günüň Sabatynyň mukaddes ýygnanyşygydyr, iň soňky ýol belgisi bolsa ýedinji ýylyň Sabatynyň mukaddes ýygnanyşygydyr.

> Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

> Ýedinji aýyň on bäşinji güni-de, ýurduň hasylyny ýygnap bolanyňyzda, Reb üçin ýedi günläp baýram edersiňiz; birinji gün dynç güni bolar, sekizinji gün hem dynç güni bolar. Levililer 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pentikost irki ýagyndy, Çatyrlar bolsa soňky ýagyndyr. Pentikostda Mukaddes Ruhyň dökülip berlişi bir gün bilen şekillendirilipdir, Çatyrlar bilen şekillendirilen dökülip berliş bolsa tamamlanýan bir döwürdir, onuň yzyndan bolsa bir Sabat gelýär, ýagny ýedi günden soňky sekizinji gün. Mukaddes Ruhyň dökülip berlişiniň ahyrky ýüze çykyşyndan soň gelýän şol Sabat, ýeriň müň ýyllap dynç alýan Sabatyny alamatlandyrýar.

> “In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

> “Jebir-zorluk wagtynda hemmämiz şäherlerden we obalardan gaçyp çykdyk, emma mukaddesleriň öýlerine gylyç bilen giren erbetler tarapyndan yzarlanyldy. Olar bizi öldürmek üçin gylyjy galdyrdylar, ýöne ol döwlüp, samanyň çöpüsi dek güýjüsiz bolup ýere gaçdy. Şonda hemmämiz halas edilmegimiz üçin gije-gündiz perýat etdik, we şol perýat Hudaýyň huzuryna çykdy. Gün çykdy, aý bolsa ýerinde durdy. Derýajyklar akmagyny bes etdi. Gara, agyr bulutlar göterilip, biri-birine çakyşdy. Emma berkarar şöhratyň bir aýdyň mekany bardy; ol ýerden köp suwlaryň sesine meňzeş Hudaýyň sesi gelip, asmanlary we ýeri sarsdyrdy. Asman açylyp-ýapyldy we tolgunyşyk içindedi. Daglar ýeldeki gamyş dek sandyrap, daş-töweregine bölek-büçek gaýalary saçdy. Deňiz gazan ýaly gaýnap, gury ýere daşlary zyňdy. Hudaý Isanyň geljek gününi we sagadyny aýdyp, Öz halkyna ebedi ähti tabşyran wagtynda, Ol bir sözlem aýtdy, soň bolsa sözler ýer ýüzüne ýaýrap barýarka säginip durdy. Hudaýyň Ysraýyly gözlerini ýokary dikip, Ýehowanyň agzyndan çykyp, iň gaty ýyldyrymyň gümmürdisi ýaly ýer ýüzüne ýaýraýan sözleri diňläp durdy. Bu örän gorkuly dabaraly pursatdy. Her sözlemiň ahyrynda mukaddesler: ‘Şöhrat! Alleluýa!’ diýip gygyrýardylar. Olaryň ýüzleri Hudaýyň şöhraty bilen ýagtyldy; we olar şöhrat bilen şöhle saçýardylar, edil Sinaýdan düşüp gelen Musanyň ýüzi ýaly. Erbetler şol şöhrat sebäpli olaryň ýüzüne seredip bilmeýärdiler. Hudaýyň Şenbe gününi mukaddes saklamak bilen Ony hormatlanlaryň üstünde soňsuz bereket yglan edilende bolsa, haýwanyň we onuň keşbiniň üstünden beýik ýeňiş nidası turdy.”

> “Then commenced the jubilee, when the land should rest.” Early Writings, 34.

> “Şondan soň ýer dynç almaly bolan ýubileý başlandy.” Ilkinji Ýazgylar, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Ýubileý — ellinji ýyldyr; ol ýedi ýyldan ybarat ýedi aýlawdan soň gelýär, bu bolsa Pentekostyň ellinji gününe alyp barýan kyrk dokuz güne laýyk gelýär. Güýz baýramlarynyň hatary ýaz baýramlary bilen birleşdirilende, Pentekosta alyp barýan kyrk dokuz gün emele gelýär; Pentekost bolsa Çatyrlar baýramynyň ýedi günlük döwrüniň başlangyjyny belleýär. Pentekost bilen Çatyrlar baýramy özara gabat gelýär, we olar bilelikde tizden güýje girjek ýekşenbe kanunynda başlanýan hem-de synag möhleti ýapylýança, Rebbiň dolanyp gelşine çenli dowam edýän, soňra bolsa ýeriň ýedinji ýyl Şenbesi bilen şekillendirilişi ýaly dynç alýan soňky ýagşyň döwrüni görkezýär; bu hem Çatyrlar baýramyndaky ýediligiň sekizinjisidir.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Biz ýigrimi iki aýatdan ybarat bolan iki setiri bir ýere getirýäris, munuň üçin birnäçe sebäp bar. Iki setir hem ýigrimi iki aýatdan ybaratdyr; ýigrimi iki bolsa 220-niň ondan bir bölegi bolup, Ylahylygyň we adamzadyň utgaşmasynyň nyşanydyr.

Both lines represent the Hebrew alphabet of twenty-two letters.

Iki setir hem ýigrimi iki harpdan ybarat bolan ýewreý elipbiýini aňladýar.

Both lines represent the feasts.

Iki çyzyk hem baýramlary aňladýar.

Both lines represent the two harvest seasons of the year.

Iki setiriň ikisi hem ýylyň iki orak möwsümini aňladýar.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Iki setir hem howlyda, hem mukaddes ýerde, hem-de Iň Mukaddes Ýerde Mesihe degişli işi aňladýar. Lewiler kitaby ruhanylary aňladýar, Isa bolsa Asman Baş Ruhanysydyr. Şu sebäplere görä, Lewileriň ýigrimi üçünji babyndaky kyrk dört aýata “setir üstüne setir” usulyny ulanmakda özümizi esasly hasap edýäris.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentikost hristiançylyk üçin irki ýagşydy, Çadyrlar baýramy bolsa hristiançylyk üçin soňky ýagyşdyr. Şonuň üçin biz ýazdaky “Pentikost gününi” güýzdäki Çadyrlar baýramynyň ýedi güni bilen laýyklaşdyrýarys. Uýam Waýt: “Bela-zorluk wagtynda biz hemmämiz şäherlerden we obalardan gaçdyk” diýip aýdanda, ol Hudaýyň halkynyň yzarlanma zerarly çöl ýerde ýaşaýan wagtyny görkezýär. Çadyrlar möwsüminde çadyrlarda ýaşamak, ýeriň Sabat ýubileý dynç alyşyna gönüden-göni alyp barýan taryhyň nyşanydyr.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Pentikost güni Çadyrlaryň ýedi gününiň başlangyjyny alamatlandyrýar. Soňra ýubileý Çadyrlaryň şol ýedi gününiň sekizinji güni bilen şekillendirilýär. Çadyrlar baýramyndan bäş gün öň Günäleriň Ýuwulma güni bolup geçýärdi. Şeýlelikde, Çadyrlaryň başlangyjyny alamatlandyrýan Pentikostdan bäş gün öň — höküm alamatlandyrylýar. Günäleriň Ýuwulma günündäki hökümden on gün öň Surnaýlar baýramy bolýar. Bu çyzyklar birleşdirilende, Pentikost bilen şekillendirilýän ýekşenbe kanunyndan bäş gün öň höküm alamatlandyrylýar. Ondan on gün öň bolsa, Surnaýlar baýramy alamatlandyrylýar.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Mesihiň çokundyrylmagy Onuň ölümini, jaýlanyşyny we direlmegini aňladýardy. Şol üç ädim Onuň Pasha güni ölmegi, Şenbe güni jaýlanyp dynç alşy we Ýekşenbe güni direlşi arkaly görkezilýär. Onuň ölüm, jaýlanyş we direliş bilen baglanyşykly üç güni üç ädimden ybarat bir ýolgörkeziji bellikdir. Şonuň üçin biz ýaz we güýz baýramçylyk hatarlarynyň iki setiriniň utgaşygyny direlişden başlaýarys. Üçünji günüň direlişi Pentikosta alyp barýan kyrk dokuz günlük döwri başlaýar; ol Ýekşenbe kanunydyr. Şol kyrk dokuz günlük döwür bir gün öň başlanýan we ilkinji hasylyň gününden bäş gün soňuna çenli dowam edýän hamyrsyz çörek baýramçylygy bilen öňünden gelýär.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Ilkinji hasylyň direlişinden başlap Ýekşenbe kanunyna çenli kyrk dokuz gün bar; Ýekşenbe kanuny bolsa ellinji gündür. Ýekşenbe kanunyndan bäş gün öň höküm görkezilýär, şol hökümden on gün öň bolsa surnaýlaryň duýduryşy bellenýär. Direliş ilkinji ýolbelligidir; soňra, bäş gün geçenden soň, hamyrsyz çörek döwri tamamlanýar. Hamyrsyz çörek tamamlanandan otuz gün soň surnaýlaryň duýduryşy ýüze çykýar. Ondan on gün soň Ýaraşyk gününiň hökümi bellenýär, ondan bäş gün soň bolsa Pentikostyň Ýekşenbe kanuny gelýär.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Bu ýaz baýramlary bilen güýz baýramlarynyň «setir üstüne setir» ulanylyşynda ýedi alamaty kesgitleýär: hamyrsyz çöregiň başlangyjy, direliş, hamyrsyz çöregiň soňy, surnaýlaryň duýduryşy, höküm, Pentikost we ahyrky ýagyş. Şol ýedi alamat bir alfa ýedinji gün Sabatynyň we bir omega ýedinji ýyl Sabatynyň çäginde ýerleşdirilendir. Iki Sabatyň arasynda beýan edilen şol ýedi alamat bäş günlük döwri, onuň yzyndan otuz günlük döwri, on günlük döwri, bäş günlük döwri we ýedi günlük döwri aýratynlaşdyrýar hem-de kesgitleýär.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Soňra biz Mesihiň direlişini deňleşdirenimizde, Onuň şägirtleri «ýüzbe-ýüz» öwreden we şondan soň ýokary göterilen kyrk günlük döwrüni görýäris. Soňra şägirtler on günläp ýokarky otagda boldular. Şol on gün Pentekost güni bilen tamamlandy, bu bolsa Ýekşenbe kanunydyr. Şeýlelikde, bu Lewiler «23» bilen aňladylan ruhanylar çyzygyna kyrk günlük döwri we on günlük döwri goşýar.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Direlişden hamyrsyz çöregiň tamamlanmagyna çenli bäş gün bar, soň surnaý duýduryşyna çenli otuz gün, soň Mesihiň göge galmagyna çenli bäş gün, soň höküm gününe çenli bäş gün, soň bolsa soňky ýagşyň Pentikostyň ýedi gününe çenli bäş gün bar.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Hamyrsyz çörekleriň ýedi gününiň başlanmagyndan soňky gün ilkinji miweleriň direlişi bolýar. Direliş hamyrsyz çörekleriň ýedi gününiň dowamynda bolup geçýär, hem-de direlişden bäş gün soň hamyrsyz çörekleriň döwri tamamlanýar.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Hamyrsyz çöregiň tamamlanmagyndan otuz gün geçenden soň, surnaýlar duýduryşy alamatlandyrýar.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Surnaglaryň duýduryşyndan bäş gün soň, Mesih kyrk günläp öwredenden soň asmana göterildi. Onuň asmana göterilmegi ýokarky otagdaky on günüň başlangyjyny alamatlandyrdy.

Then five days after His ascension judgment is marked.

Soňra Onuň ýokary göterilişinden bäş gün soň höküm bellenýär.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Bäş gün soňra Pentikostyň ýekşenbe güni baradaky kanuny soňky ýagmyryň ýedi günlük döwrüni açýar.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Ýüz kyrk dört müň guzy nirä barsa, onuň yzyna düşýänlerdir. Ylýas bilen Musa 2020-nji ýylyň 18-nji iýulynda öldürüldiler. Olar Rebbimiz hem haçda çüýlenen ýerde öldürüldiler. Mesihiň direlişi 2023-nji ýylyň 31-nji dekabryndaky direlişiň nyşanasydy. Şol seneden öň, 2023-nji ýylyň iýulynda, çölde bir ses hamyrmaýasyz çörek hökmünde şekillendirilýän habary ýaňlandyrmaga başlady. Hamyrmaýa ýalňyşlygy, ikiýüzlüligi we günäni aňladýar, çölden gelen habar bolsa hamyrmaýasyzdy. 2023-nji ýylyň 31-nji dekabryndan başlap, ýekşenbe kanunyna çenli, Lewiler “23” ýüz kyrk dört müňüň kapparasynyň bir gurluşyny tasarlady. Şol gurluş Milleriň düýşi, Malaky üçünji bap we Ylham kitabyň on dokuzynjy babynyň asmanyň penjireleri bilen gabat gelýär. Ol miladydan soňky 27-nji ýyldan 34-nji ýyla çenli mukaddes hepdedäki üçünji we dokuzynjy sagat bilen gabat gelýär.

We will continue these things in the next article.

Bu meseleleri indiki makalada dowam etdireris.

> “‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

> “«Bilim arkaly otaglar ähli gymmatly we göwnejaý baýlyklar bilen doldurylar.»”

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> Akyl we jan üçin, beden üçin bolşy ýaly, güýjüň tagalla arkaly gazanylmagy Hudaýyň kanunydyr. Ösüşi üpjün edýän zat maşkdyr. Şu kanuna laýyklykda, Hudaý Öz sözüniň içinde akyl we ruhy ösüşiň serişdelerini beripdir.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> „Mukaddes Kitap, adamlaryň bu durmuş üçin hem, geljek durmuş üçin hem taýýarlanylmagy üçin düşünmeli bolan ähli ýörelgeleri özünde jemleýär. Bu ýörelgelere bolsa hemmeler düşünip biler. Onuň taglymatyna gadyryny bilýän ruh bilen hiç kim Mukaddes Kitapdan ýekeje bir parçany okap, ondan haýsydyr bir peýdaly pikir alman galmaz. Emma Mukaddes Kitabyň iň gymmatly öwredişi wagtal-wagtal ýa-da üzlem-saplam gözleg arkaly alynmaýar. Onuň beýik hakykatlar ulgamy howlukmaç ýa-da biparh okaýjy tarapyndan aňşarylar ýaly görnüşde beýan edilmedikdir. Onuň hazynalarynyň köpüsi ýüzüň astynda juda çuňda ýatyr we olara diňe yhlasly gözleg hem-de üznüksiz tagalla arkaly ýetip bolýar. Beýik bitewüligi düzýän hakykatlar agtarylyp tapylmaly we ‘bu ýerde biraz, ol ýerde biraz’ diýlip ýygnalmalydyr.” Işaýa 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> Olar şeýle gözden geçirilip we bir ýere jemlenende, biri-birine doly laýyk gelýändigi aýan bolar. Her bir Hoş Habar beýlekilerine goşmaça bolup durýar, her bir pygamberlik başga biriniň düşündirişi, her bir hakykat bolsa başga bir hakykatyň ösüşidir. Ýahudy tertip-düzgüniniň nyşanlary Hoş Habar arkaly aýdyňlaşdyrylýar. Hudaýyň Sözüindäki her bir ýörelgäniň öz orny, her bir wakanyň bolsa öz ähmiýeti bardyr. Şeýle hem, niýetde-de, ýerine ýetirilişde-de doly bolan bu gurluş öz Müellimine şaýatlyk edýär. Şeýle bir gurluşy Tükeniksiziňkiden başga hiç bir aň ne göz öňüne getirip biler, ne-de emele getirip biler.

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> Munuň dürli böleklerini içgin öwrenip, olaryň özara gatnaşygyny seljerende, adam aňynyň iň ýokary ukyplary güýçli işjeňlige çekilýär. Şeýle okuw bilen meşgullanýan hiç kim akyl güýjüni ösdürmän galyp bilmez.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> “Hakykaty agtaryp tapmakda we ony bir ýere jemlemekde Mukaddes Kitaby öwrenmegiň akyl gymmaty diňe şundan ybarat däldir. Ol, şeýle hem, beýan edilen temalara düşünmek üçin talap edilýän tagallada hem ybaratdyr. Diňe adaty zatlar bilen meşgullanýan akyl köräp, ejizläp gidýär. Eger ol beýik we giň gerimli hakykatlara düşünmäge hiç wagt mejbur edilmedik bolsa, onda wagtyň geçmegi bilen ösüş güýjüni ýitirýär. Şeýle pese gaçyşdan gorag we ösüşe höweslendiriji hökmünde, hiç zat Hudaýyň Sözüni öwrenmek bilen deňleşip bilmez. Akyl taýdan terbiýelemegiň serişdesi hökmünde Mukaddes Kitap islendik başga kitapdan, ýa-da beýleki kitaplaryň hemmesiniň birleşiginden has täsirlidir. Onuň temalarynyň beýikligi, beýanlarynyň mertebeli sadalygy, şekillendirişiniň gözelligi, pikirleri başga hiç zat edip bilmejek derejede janlandyrýar we beýgeldýär. Hiç bir başga öwreniş, Ylhamyň haýran galdyryjy hakykatlaryna düşünmek üçin edilýän tagalla ýaly, şeýle akyl güýjüni berip bilmez. Şeýlelikde Çäksiziň pikirleri bilen gatnaşyga getirilen akyl giňelmän we güýçlenmän bilmez.”

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> «Ruhy tebigatyň ösüşinde Mukaddes Kitabyň güýji has-da beýikdir. Hudaý bilen gatnaşyk üçin ýaradylan ynsan diňe şeýle gatnaşygyň içinde öz hakyky ýaşaýşyny we ösüşini tapyp biler. Iň beýik şatlygyny Hudaýda tapmak üçin ýaradylan adam ýüregiň teşneligini köşeşdirip biljek, janyň açlygyny we suwsuzlygyny kanagatlandyryp biljek zady başga hiç ýerde tapyp bilmez. Hudaýyň Sözüni ak ýürekden we öwrenmäge taýyn ruh bilen, onuň hakykatlaryna düşünmäge çalyşyp öwrenýän adam, onuň Müellifi bilen gatnaşykda bolar; we öz isleginiň özi muňa päsgel bermese, onuň ösüş mümkinçilikleriniň çägi ýokdur.»

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> Stiliniň we temalarynyň giň geriminde Mukaddes Kitap her bir akyly gyzyklandyrjak we her bir ýüregine täsir etjek bir zady özünde jemleýär. Onuň sahypalarynda iň gadymy taryh; ýaşaýşa iň laýyk gelýän terjimehal; döwleti dolandyrmak, öý hojalygyny tertibe salmak üçin dolandyryş ýörelgeleri — ynsan paýhasynyň hiç wagt deňleşdirip bilmedik ýörelgeleri bar. Onda iň çuňňur pelsepe, iň näzik we iň belent şygryýet, iň joşgunly we iň gynandyryjy beýanlar bar. Şeýle hem, diňe şu nukdaýnazardan seredilende-de, Mukaddes Kitabyň ýazgylary gymmaty boýunça islendik ynsan ýazyjysynyň eserlerinden deňeşdirip bolmajak derejede ýokarydyr; emma beýik merkezi pikire gatnaşygy taýdan seredilende, olaryň gerimi çäksiz giň we gymmaty çäksiz beýikdir. Şol pikiriň nurunda seredilende, her bir mowzuk täze many-mazmuna eýe bolýar. Iň sada görnüşde beýan edilen hakykatlaryň içinde asman kimin belent we bakyýeti gurşap alýan ýörelgeler jemlenendir.

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

> Mukaddes Kitabyň esasy temasy, tutuş kitapdaky beýleki ähli temalaryň jemlenýän temasy, gutulyş meýilnamasy, ynsan kalbynda Hudaýyň keşbiniň gaýtadan dikeldilmegidir. Edende yglan edilen hökümde berlen umydyň ilkinji yşaratyndan başlap, Ylham kitabynyň şol iň soňky şöhratly wadasyna çenli, “Olar Onuň ýüzüni görerler; Onuň ady olaryň maňlaýlarynda bolar” (Ylham 22:4), Mukaddes Kitabyň her bir kitabynyň we her bir böleginiň esasy mazmuny şu ajaýyp temanyň açylyp görkezilmegidir,—ynsanyň beýgeldilmegi,—“bize Rebbimiz Isa Mesih arkaly ýeňşi berýän” Hudaýyň gudraty. 1 Korinfliler 15:57.

> “He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

> “Bu pikiri özleşdiren adamyň öňünde öwrenmek üçin çäksiz bir meýdan açylýar. Ol Hudaýyň Sözüniň ähli hazynalar öýüni onuň üçin açjak açary eýedir.

> “The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

> Gutulmagyň ylmy ähli ylymlaryň ylmydyr; perişdeleriň hem-de günä düşmedik dünýäleriň ähli akyl eýeleriniň öwrenýän ylmydyr; Rebbimiz we Halasgärimiziň ünsüni özüne çekýän ylmydyr; Çäksiziň aňynda göterilen maksada aralaşýan—“ebedi döwürler boýy dymmaklykda saklanan” (Rimliler 16:25, R.V.)—ylmydyr; Hudaýyň gutulanlarynyň tükeniksiz asyrlaryň dowamynda öwrenjek ylmydyr. Bu, adamyň meşgullanyp biljek iň beýik öwrenişidir. Başga hiç bir okuwyň edip bilmeýşi ýaly, ol aňy janlandyrar we jany ýokary galdyrar.

> “‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

> “‘Bilimiň artykmaçlygy şondadyr: paýhas oňa eýe bolanlara ýaşaýyş berýär.’ Isa: ‘Size aýdýan sözlerim ruhdur we ýaşaýyşdyr’ diýdi. ‘Ebedi ýaşaýyş bolsa şudur: ýeke-täk hakykat Hudaý bolan Seni we Seniň ibereniňi tanasynlar.’ Wagyzçy 7:12; Ýahýa 6:63; 17:3, R.V.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> Älemleri barlyga çagyran döredijilik güýji Hudaýyň sözündedir. Bu söz güýç berýär; ol ýaşaýşy döredýär. Her bir buýruk wada bolup durýar; erk tarapyndan kabul edilip, jana siňdirilende, ol özü bilen Çäksiz Olananyň ýaşaýşyny getirýär. Ol tebigaty özgertýär we jany Hudaýyň keşbinde täzeden döredýär.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

> Şeýle berlen ýaşaýyş hem edil şonuň ýaly saklanyp dur. “Adam diňe çörek bilen däl, eýsem Hudaýyň agzyndan çykýan her bir söz bilen ýaşar” (Matta 4:4).

> “The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

> “Akyl, ýagny jan, näme bilen iýmitlenýän bolsa, şonuň bilen kemala gelýär; onuň nämä bilen iýmitlendiriljekdigini kesgitlemek bolsa biziň öz elimizdedir. Pikirleri eýeläp, häsiýeti kemala getirjek temalary saýlamak her bir adamyň ygtyýaryndadyr. Mukaddes Ýazgylara ýüz tutmak artykmaçlygyna eýe bolan her bir ynsan barada Hudaý şeýle diýýär: ‘Men oňa Öz kanunymyň beýik zatlaryny ýazdym’. ‘Maňa ýüzlen, Men saňa jogap bereýin we saňa özüň bilmeýän beýik hem gudratly zatlary görkezjek’. Hoşea 8:12; Ýeremiýa 33:3.”

> “With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

> “Hudaýyň sözi elinde bolan her bir adam, ýaşaýşyň paýynyň nirede ýazylan bolmagyna garamazdan, öz isleýşi ýaly hemraçylyga eýe bolup biler. Onuň sahypalarynda ol adamzat nesliniň iň asylly hem iň ýagşylary bilen söhbetdeş bolup biler we Baky Olan Ýeriň adamlar bilen gepleýän sesini diňläp biler. Ol ‘perişdeleriň nazar salmagy arzuw edýän’ (1 Petrus 1:12) temalaryny öwrenip, olar hakda oýlanyp durka, olaryň hemraçylygyna eýe bolup biler. Ol asman Mugallymynyň yzlary bilen gidip biler hem-de Onuň dagda, düzde we deňziň kenarynda öwredişi ýaly, sözlerini diňläp biler. Ol bu dünýäde asmanyň howasynda ýaşap, ýerdäki gamgyn hem synag astyndaky adamlara umyt pikirlerini we mukaddeslige ymtylyşlary berip biler; özi bolsa görünmeýän Zat bilen gatnaşyga has-da ýakynlaşyp, barha ýakynlaşyp biler; gadymda Hudaý bilen ýöreýşi ýaly, baky dünýäniň bosagasyna barha golaýlap, ahyrsoňy derwezeler açylar-da, ol şol ýere girer. Ol özüni ol ýerde keseki saýmaz. Ony garşylajak sesler mukaddesleriň sesleri bolar; olar görünmänkä, ýer ýüzünde onuň hemralarydylar — bu ýerde bolsa ol şol sesleri tanamagy we söýmegi öwrenipdi. Hudaýyň Sözi arkaly asman bilen gatnaşygynda ýaşan adam, özüni asmanyň hemraçylygynda öýündäki ýaly duýar.” Education, 123–127.

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