Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Eight

Ýoel kitaby we Laodikýä degişli Ýedinji gün adventist ybadathanasy — Otuz sekizinji sany

Number Thirty-Eight

Otuz Sekiz Sayy

Author

Jeff Pippenger

Published

January 30, 2026

Formats

PDF
Word
Song MP3

The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Gögüň Çöreginiň synagy Isanyň günlerinde şägirtlik synagynyň omega synagy boldy, hem-de gadymy Ysraýylyň äht taryhynyň alfasynda şekillendirilýän manna synagy bilen baglanyşykda-da ol omega boldy. Başlangyç manna boldy; soňy bolsa Gögüň Çöregi boldy. Omega hemişe iň ulusydyr, şonuň üçin şägirtleriň iň uly ýüz dönderişi Kapernaumy Mesihiň taryhynda we şägirtlik synagynda omega hökmünde belleýär.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Soňra Isa öz şägirtlerine şeýle diýdi: «Kim meniň yzymdan gelmek islese, özüni inkär etsin, haçyny göterip, meniň yzymdan gelsin. Çünki kim öz janyny halas etmek islese, ony ýitirer; emma kim meniň hatyram üçin öz janyny ýitirse, ony tapar. Sebäbi adam bütin dünýäni gazanyp, öz janyny ýitse, oňa näme peýda? Ýa-da adam öz janynyň ýerine näme berip biler? Çünki Ynsan Ogly Öz Atasynyň şöhratynda, Öz perişdeleri bilen geler; şonda Ol her kimi öz işlerine görä sylaglar. Size dogrusyny aýdýaryn: bu ýerde duranlaryň arasynda ölümi datman, Ynsan Oglunyň Öz Patyşalygynda gelşini görjekleri bardyr». Matta 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kapernaum omega synagydyr. Kapernaumdaky synag on gyzyň tymsalyndaky ýag synagydyr; bu gijäniň ýarynda eşidilen gykylyk bilen başlanýar we akmak gyzlaryň özlerinde ýagyň ýokdugyna düşünýän döwürlerini öz içine alýan bir döwri başlaýar. Soňra olar Ýekşenbe kanunynyň ýapylýan gapysyna golaýlaşdykça howsala düşüp başlaýarlar; bu bolsa Ýahýa 6:66-daky Kapernaum krizisinde şekillendirilýär. Pygamberlik taýdan olar “utandyrylýarlar.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Ine, günler gelýär, diýip Hökmürowan Reb aýdýar, Men ýurda açlyk ibererin, emma bu çöregiň açlygy bolmaz, suwuň teşneligi hem bolmaz, eýsem Rebbiň sözlerini eşitmegiň açlygy bolar. Olar deňizden deňze, demirgazykdan gündogara çenli sergezdan gezip, Rebbiň sözüni gözläp ol ýana, bu ýana ylgarlar, emma ony tapmazlar. Şol günde gözel gyzlar hem-de ýaş ýigitler teşnelikden huşdan giderler. Samariýanyň günäsiniň adyndan ant içýänler we: «Eý Dan, seniň hudaýyň diridir» hem-de «Beer-Şebanyň ýoly diridir» diýýänler — hut olar ýykylarlar, indi hiç haçan hem ýerlerinden galmazlar. Amos 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Kapernaumdaky omega synagy, 2024-nji ýylyň esas goýujy synagyndan soň gelýän omega synagynyň nusgasydyr. Omega synagy, gelniň Ýekşenbe güni baradaky kanundan öňünden möhürlenýän ýeridir. Hut şol ýerde bölünişik bakylyk üçin ahyrsoňy gutarnykly tamamlanýar, çünki ol tämiz bolansoň, mundan beýläk hiç bir nätanyşlar (Milletler) Iýerusalimiň içinden ebedilikde indi hiç haçan geçmezler.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Reb hem Siondan gürräp çykar, Ýerusalimden öz sesini eşitdirer; asman bilen ýer sarsar; emma Reb Öz halkynyň umydy, Ysraýyl ogullarynyň güýji bolar. Şeýlelik bilen, meniň Sionda, Öz mukaddes dagymda ýaşaýan Hudaýyňyz Rebdigimi bilersiňiz; şondan soň Ýerusalim mukaddes bolar, indi hiç bir keseki onuň içinden geçmez.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Şol günde şeýle bolar: daglar täze şerap damdyrar, depeler süýt akar, Ýahudanyň ähli derýalary suw bilen dolar, Rebbiň öýünden bir çeşme çykar we Şittim jülgesini suwarar.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Müsür harabalyga öwrüler, Edom bolsa çol çöline döner, sebäbi olar Ýahudanyň ogullaryna zulum etdiler, olaryň ýurdynda bigünä gan dökdüler. Emma Ýahuda ebedilik ýaşar, Iýerusalim nesilden-nesle durar. Çünki Men olaryň heniz tämizlemedik ganyny tämizlärin, çünki Reb Sionda mesgen tutýandyr. Ýoel 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Iýerusalim derňew höküm edilşiniň ahyrky hereketlerinde günäden tämizlenýär; Zakariýa kitabynyň üçünji babynda hem hut şol ýerde Ýeşua hapa Laodikiýa lybasynyň ýerine ak zygyr mataly Filadelfiýa lybasy berilýär. «Şondan soň Iýerusalim mukaddes bolar, we onuň içinden indi keseki hiç kim geçmez», çünki bugdaý alakalardan aýrylyp, ilkinji miwe sadakasy hökmünde ýygnaldy. Bu omega synagynda bolup geçýär, we ol asmanyň penjireleri açylanda bolup geçýär; Isa göwherleri sandyga taşlap, dünýä şeýle diýýär: «Geliň-de görüň». «Geliň-de görüň» meniň patyşalygymyň nyşanyny, gelnimi, öňki günlerdäki ýaly Lewilerden bolan sadaka teklibimi. «Geliň-de görüň» meniň ybadathanamy, göwherlerden doly sandygy—şan-şöhrat patyşalygynyň täjiniň bir bölegi hökmünde taýýarlanan her birini.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

2024-nji ýylyň düýpli alfa synagy, ybadathana omega synagyna eltýär. Omega synagy asman penjireleri açylanda bolup geçýär; bu bolsa gelniň özüni taýýar edýän wagtydyr. Akylsyz gyzlar we olaryň galp parahatçylyk hem howpsuzlyk baradaky ahyrky ýagyş habary açyk penjireleriň üsti bilen ýel tarapyndan kowulyp çykarylýar, sebäbi bu taryhyň habary gündogar ýeliniň habarydyr. Bu habar, gündogar ýeliniň gününde saklanyp goýulýan Işaýanyň gazaply ýelidir; ol, ýüz kyrk dört müňüň möhürleniş döwründe saklanyp durulýan Ýahýanyň dört ýelidir.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Perişdeler dört ýeli tutup durýarlar; olar, boşanyp gitmäge we bütin ýeriň ýüzüne çozup geçmäge ymtylýan, ýolunda weýrançylygy we ölümi göterýän gazaply at hökmünde şekillendirilýär.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> «Baky dünýäniň edil bosagasynda uklap ýatarysmy? Biziň sust, sowuk we öli bolmagymyz mümkinmi? Eý, goý, ýygnaklarymyzda Hudaýyň Ruhy we demi Öz halkyna üflenip berilsin, şeýlelikde olar aýaklarynyň üstünde dursunlar we ýaşasynlar». Manuscript Releases, 20-nji tom, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Yslamyň gündogar şemalynyň şol habaryny ret edýänler, şemal tarapyndan penjiräniň daşyna uçurylýar — hut olaryň pitnesiniň nyşanynyň özi bilen. Ýalňyşlygyň hapa galyndysy nebiti bolmadyk akmak synpa baky ýelmeşendir. Efraýym ýene-de öz butlaryna goşuldy. Olar möhürleme wagtynyň biliminiň artmagyny hem-de onuň üçünji «waýdaky» Yslam bilen baglanyşygyny ret etdiler. Hudaý olaryň galp ahyrky ýagyş habarynyň şöhratyny “masgaraçylyga” öwürer.

> 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.

> Halkym bilim ýetmezçiligi sebäpli heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin, şeýdip sen Maňa ruhany bolmazsyň; öz Hudaýyňyň kanunyny unutdygyň sebäpli, Men hem seniň çagalaryňy unudaryn.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Olar artdygy saýyn, Maňa garşy günä etdiler; şonuň üçin Men olaryň şöhratyny utanja öwrerin. Olar halkymyň günäsini iýýärler, ýüreklerini olaryň günäkärligine berýärler. Şonda halk nähili bolsa, ruhany-da şolar ýaly bolar; Men olaryň ýollary üçin olary jezalandyraryn, edýän işleriniň jezasyny olaryň özlerine gaýtaryp bererin. Çünki olar iýerler, emma doýmazlar; zyna ederler, emma köpelmezler; sebäbi Rebbe gulak asmagy goýdular. Zyna, şerap we täze şerap akyly elden alýar. Halkym öz agaç butlaryndan maslahat soraýar, taýagy-da olara habar berýär; çünki zyna ruhy olary azaşdyrdy, olar öz Hudaýlarynyň astyndan çykyp zyna etdiler. Olar daglaryň depelerinde gurban berýärler, baýyrlarda bolsa dub, topol we garagaçlaryň aşagynda, kölegesi gowy bolany üçin, tütetgi ýakýarlar; şonuň üçin gyzlaryňyz zyna eder, gelinleriňiz zina eder. Gyzlaryňyz zyna edenlerinde, gelinleriňiz bolsa zina edenlerinde Men olary jezalandyrmaryn; çünki olaryň özleri jelepler bilen aýrylyşyp gidýärler, päliýaman aýallar bilen gurban berýärler; şonuň üçin düşünjesiz halk ýykylar.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Eý, Ysraýyl, sen jelepçilik etseň-de, goýa Ýahuda ýazyk etmesin; siz ne Gilgala baryň, ne-de Betawene çykyň, hem-de: «Reb diridir» diýip ant içmäň. Çünki Ysraýyl dönük bir göle deýin yzyna çekilýär; indi Reb olary giň ýerde bir guzy deýin bakar.

> Ephraim is joined to idols: let him alone.

> Efraýym butlara ýapyşdy: ony öz erkine goýuň.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Olaryň içgisi turşadyr; olar hemişe zyna etdiler; onuň hökümdarlary utanç bilen: «Beriň» diýmegi söýýärler. Ýel ony öz ganatlaryna baglap aldy, we olar öz gurbanlyklary sebäpli utanarlar. Hoşeýa 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Aýrylyp aýrylýan hapa zatlar hem akmak gyzlar, hem-de olaryň özlerini baglan eden ýalňyş taglymatlarydyr. Biz iýýän zadymyzy emele getirýäris; olar gündogar şemalynyň habaryny ret etdiler, onuň ýerine yzyna güýçli aldanmany getirýän ýalany saýlap aldylar we öz galp parahatçylyk hem howpsuzlyk baradaky soňky ýagyn habaryna baglandylar. Ýoeliň täze şeraby olaryň agyzlaryndan kesilip aýrylýar, hut şol ýerde-de Ýeremiýa Hudaýyň agzy bolýar.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “Adamlar hakykaty ret etmek bilen, onuň Awtoruny ret edýärler. Olar Hudaýyň kanunyny aýak astyna salmak bilen, Kanun Goýujynyň ygtyýaryny inkär edýärler. Nädogry taglymatlardan we nazaryýalardan but ýasamak, agaçdan ýa-da daşdan but ýasamak ýaly aňsatdyr. Şeýtan Hudaýyň sypatlaryny ýoýup görkezmek arkaly, adamlary Ol hakda ýalan häsiýetde düşünmäge getirýär. Köp adamlar üçin Ýehowanyň ornunda pelsepevi bir but tagta çykarylýar; emma diri Hudaýa — Öz Sözünde, Mesihde we ýaradylan zatlaryň işlerinde aýan bolşy ýaly — juda az adam ybadat edýär. Müňlerçe adam tebigaty ilahlaýar, şol bir wagtyň özünde tebigatyň Hudaýyny inkär edýär. Başga bir görnüşde bolsa-da, butparazlyk häzirki wagtda Hristian dünýäsinde, Ylýas günlerindäki gadymy Ysraýylyň arasynda bolşy ýaly, hakykatdan hem bar. Özüni akyldar hasapladýan köp adamlaryň, pelsepeçileriň, şahyrlaryň, syýasatçylaryň, žurnalistleriň hudaýy — nepis, modaly toparlaryň, köp kollejleriň we uniwersitetleriň, hatda käbir ylahy okuw jaýlarynyň hudaýy hem — Finikiýanyň gün hudaýy Baaldan kän gowy däldir.” Uly Göreş, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Milleryň düýşünde hakykylaryň we ýalandanlaryň aýrylyşmagynda, ýel ýalan bakyra gyzlary daşyna alyp gidýär, şol bir wagtda bolsa Reb açyk penjireginiň omega içki synagy döwründe Öz gelnini möhürleýär.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Ine, Men Öz habarçymy ibererin, ol hem Meniň öňümde ýoly taýýarlar; siz gözleýän Reb, öz ybadathanasyna duýdansyz geler, ýagny siz hoşal bolýan ähtiň Habarçysy; ine, Ol geler, diýýär goşunlaryň Rebbi. Emma Onuň geljek gününe kim çydap biler? Ol peýda bolanda kim dik durup biler? Çünki Ol arassalaýjynyň oty ýalydyr, kir ýuwujynyň sabyny ýalydyr. Ol kümşi eredip arassalaýan kimin oturar; Lewiniň ogullaryny arassalar, olary altyn we kümüş ýaly päklär, şonda olar Rebbe dogrulyk bilen sadaka hödürlärler. Şonda Ýahudanyň we Iýerusalimiň hödürleýän sadakasy gadymy günlerdäki ýaly, öňki ýyllardaky ýaly, Rebbe hoş ýakar. Malakiýa 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Lewiniň ogullary Harunyň haýwan keşbiniň synagynda, soňra bolsa ýene-de Ýarobgamyň haýwan keşbiniň synagynda wepaly bolan şol Lewileriň ogullarydyr. Olar haýwan keşbiniň synagyndan geçýänlerdir; bu bolsa olaryň baky ykbalynyň kesgitlenýän synagy, şeýle hem biziň möhürlenmezimizden öň olaryň geçmeli bolan synagydyr.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> Reb maňa haýwanyň şekiliniň synag möhleti tamamlanmazdan öň dörediljekdigini aýdyň görkezdi; çünki ol Hudaýyň halky üçin beýik synag bolar, şol synag arkaly olaryň ebedi ykbaly kesgitlener.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Bu, Hudaýyň halkynyň möhürlenmezinden ozal geçmeli synagydyr. Onuň kanunyny berjaý etmek hem-de galp sabaty kabul etmekden ýüz öwürmek arkaly Hudaýa bolan wepalylygyny subut edenleriň hemmesi Reb Hudaý Ýehowanyň baýdagy astynda hatara durar we diri Hudaýyň möhürini alar. Asmandan gelen hakykaty taşlap, ýekşenbe sabatyny kabul edýänler bolsa haýwanyň nyşanyny alarlar” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Haýwanyň keşbiniň synagy, ýekşenbe kanunyndaky haýwanyň nyşanynyň synagyndan öňki synagdyr, we gapy ýapylmazdan öň ol synagdan geçilmelidir.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Bu dogry adamlary arassalaýan, şol bir wagtyň özünde-de dogry adamlary haramlardan aýyrýan synagdyr. Bu, Danyýel, Şadraç, Meşah we Abednego Babyl naharyny iýenlerden daş keşbi boýunça has görmegeý we semiz bolup tapylan synagdyr. Bir topar Gökleriň çöregini iýipdi, beýlekisi bolsa Babyl çöregini. Bu, Kapernahumdaky sinagogada çörek baradaky synagdyr.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Daşky taýdan häzir biziň içinden geçýän synag wagtymyz, Amerikanyň Birleşen Ştatlarynyň çäginde butyň keşbiniň synagy, ýagny ybadathana bilen döwletiň birleşmegidir. Oňa laýyk gelýän içki paralel synag wagty bolsa, gyzlaryň bir toparyny ynsan tebigatynyň keşbini aýan edýänler hökmünde, beýleki bir toparyny bolsa Hudaýlyk bilen ynsanlygyň birleşen keşbini aýan edýänler hökmünde ýüze çykarýar. Malaki Lewileriň päklendirilmegini we arassalanyp çykarylmagyny görkezenden soň, Hudaý bir synag teklip edýär.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Men höküm etmek üçin size golaýlaşaryn; jadygöýlere garşy, zynakärlere garşy, ýalan and içýänlere garşy, hakyna tutulan işçiniň hakyny gysýanlara, dul aýala we ýetime sütem edýänlere, gelmişegi öz hakyndan mahrum edýänlere hem-de Menden gorkmaýanlara garşy çalt şaýat bolaryn, diýýär Hökmürowan Reb.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Çünki Men Reb, üýtgemeýänimdir; şonuň üçin hem, eý Ýakubyň ogullary, siz ýok edilmediňiz. Malakiýa 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Ilkinji synag — Hudaýdan gorkmakdyr, we Ähdiň Habarçysynyň synagyndan geçip bilmedik topar soňra bäş ýazgaryş bilen ýüzbe-ýüz edilýär; akylsyz gyzlaryň hersine laýyk gelýän bir ýazgaryş: betbagt, bisarpa, garyp, kör, ýalaňaç; “we Menden gorkmaýarsyňyz” diýen jümläniň astynda jemlenýän bäş akylsyz gyz üçin bäş pygamberlik häsiýeti. Bular esasy ilkinji alfa synagyndan geçip bilmediklerdir. Olar Hudaýyň hiç wagt üýtgemeýändigine düşünmändikleri üçin şowsuzlyga uçradylar. Bular 2024-nji ýylyň esas goýujy daşarky alfa synagyndan geçip bilmedikleriň özleridir.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Geçmişiň taryhyndan öwrenilmeli sapaklar bardyr; we üns şulara gönükdirilýär, şonuň üçin hemmeler Hudaýyň häzir hem hemişe edişi ýaly şol bir ugurlar boýunça işleýändigine düşünerler. Onuň eli Öz işinde we milletleriň arasynda häzir hem edil Hoş Habaryň ilkinji gezek Erem bagynda Adama wagyz edileni bäri bolşy ýaly görünýär.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> «Halklaryň we ybadathananyň taryhynda öwrülişik pursatlary bolan döwürler bolýar. Hudaýyň ylahy müdahalesinde, bu dürli çökgünlikli döwürler gelip ýetende, şol wagt üçin niýetlenen nur berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, ruhy pese gaçyş we heläkçilik yz ýanyndan gelýär. Reb Öz Sözünde Hoş Habaryň geçmişde alnyp barlan işjeň işini, şeýle hem geljekde, hatda Şeýtanyň güýçleriniň özleriniň soňky täsin hereketini amala aşyrjak ýapylýan garşylaşygyna çenli nähili alnyp baryljagyny açyp görkezdi». Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Laodikiýalylar Hudaýyň adamlar bilen edýän gatnaşygy hemişe birmeňzeşdigini görmeýärler. Eger nur ýa-da ýag kabul edilse, bereket bar; bolmasa, iman gämi heläkçiligine uçraýar.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> Geçen döwürlerde asmanyň Rebbi Hudaý Öz syrlaryny pygamberlerine aýan etdi. Häzirki zaman hem, geljek hem Onuň üçin deň derejede aýdyňdyr. Hudaýyň sesi asyrlaryň içinden ýaňlanyp, adama nämeleriň bolup geçjekdigini habar berýär. Patyşalar we begzadalar özlerine bellenen wagtda öz orunlaryny eýeleýärler. Olar öz maksatlaryny amala aşyrýandyklaryny pikir edýärler, emma hakykatda bolsa Hudaýyň aýdan sözüni ýerine ýetirýärler.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> Pawlus şeýle diýýär: geçmişde Hudaýyň adamzat bilen bolan gatnaşyklary baradaky ýazgylar «dünýäniň ahyrzamanlary öz üstüne gelen bize öwüt bolsun diýip ýazylandyr». Danyýeliň taryhy bize öwüt bolsun diýip berildi. «Rebbe syry Ondan gorkýanlar bilendir». Danyýeliň Hudaýy heniz hem diridir we höküm sürýändir. Ol Öz halkyna asmany ýapmady. Ýewreý döwründe bolşy ýaly, şu döwürde-de Hudaý Öz syrlaryny Öz gullary bolan pygamberlere aýan edýär.

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> Resul Petrus şeýle diýýär: «Bizde pygamberlik sözüniň has-da berk tassyklanan görnüşi bardyr; siz hem oňa garaňky ýerde ýagty saçýan çyraga üns berşiňiz ýaly üns berseňiz, gowy edersiňiz; tä daň atýança we daň ýyldyzy ýürekleriňizde dogýança. Ilki şuny biliň: Mukaddes Ýazgylardaky hiç bir pygamberlik şahsy düşündirişiň zady däldir. Çünki pygamberlik öňki döwürlerde adamyň islegi bilen getirilmedi; eýsem Hudaýyň mukaddes adamlary Mukaddes Ruh tarapyndan herekete getirilip gepletdiler.»

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Imansyzlar we Hudaýsyzlar pygamberlik sözünde öňünden aýan edilen döwrüň alamatlarynyň ähmiýetine akyl ýetirýän däldirler. Nadançylykda olar ylham bilen ýazylan ýazgyny kabul etmekden ýüz öwrüp bilerler. Emma özlerini mesihi diýip ykrar edýänler Beýik MEN-iň Öz maksatlaryny mälim etmek üçin ulanan ýollary we serişdeleri barada äsgermezlik bilen gürrüň edenlerinde, olaryň özlerini hem Mukaddes Ýazgylardan, hem-de Hudaýyň gudratyndan bihabar edýändiklerini görkezýärler. Ýaradýan ynsan tebigatynda özüniň nähili üns bermeli zatlar bilen iş salyşýandygyny takyk bilýär. Ol islenilen netijeleri gazanmak üçin nähili serişdeleri ulanmalylygyny bilýär.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Adamyň sözi puja çykýar. Adamlaryň öňe sürmelerine daýanýan adam hakykatdan hem titremelidir; çünki ol bir gün gämi heläkçiligine uçran gämi ýaly bolar. Hudaýyň Sözi ýalňyşsyz we baky galýandyr. Mesih şeýle diýýär: ‘Hakykatdan size aýdýaryn: gök bilen ýer geçip gidýänçä, ähli zat berjaý bolýança, Kanundan ne bir ýod, ne-de bir çyzgy asla ýitmez.’ Hudaýyň Sözi ebediligiň soňsuz asyrlarynyň dowamynda hem baky galar.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Hudaý hiç haçan üýtgemeýär we Ol hemişe edişi ýaly, şol bir ugur boýunça işleýär.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> Ýerdäki Hudaýyň işi, her bir beýik özgertme ýa-da dini hereketde, döwrlerden döwürlere, täsin bir meňzeşligi görkezýär. Hudaýyň adamlar bilen alyp barýan işiniň ýörelgeleri hemişe şol bir bolmagynda galýar. Häzirki döwrüň möhüm hereketleriniň geçmişdäkiler bilen meňzeş ugurlary bardyr, we öňki asyrlardaky ýygnagyň tejribesi biziň öz döwrümiz üçin örän gymmatly sapaklary öz içine alýar.” Uly göreş, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Malakiniň üçünji babyndaky ilkinji dört aýat Ähtiň Habarçysyna ýol taýýarlaýan habarçyny, şeýle hem Lewileriň arassalanylyşyny we päklendirilşini kesgitleýär. Soňra Reb Laodikeýa garşy höküm yglan edip, olaryň Hudaýdan gorkmaýandyklaryny görkezýär; munuň manysy, olaryň üçünji perişdäniň düýpli alfa synagyndan geçmändiklerini aňladýar. Olaryň gorkusyzlygy bilimi bilgeşleýin ret etmegi aňladýar, we olaryň ret edýän biliminiň mazmuny ýol taýýarlaýan habarçynyň hem-de onuň yzysüre gelýän Ylahy Habarçynyň taryhyny kabul etmekden ybaratdyr. Ähli pygamberler ahyrky günleri görkezýärler, we hakyky bir hereket bolmadyk bolsa, galp bir reforma hereketini kesgitlemäge hiç hili esas bolmazdy.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Emma Şeýtan hereketsiz galmady. Ol indi her bir beýleki özgerdiji hereketde synanyşan zadyny synanyşdy — hakyky işiň ýerine olaryň üstüne galp zadyny geçirip, halky aldamak we heläklemek. Hristian ybadathanasynyň birinji asyrynda ýalan Mesihler bolşy ýaly, on altynjy asyrda-da ýalan pygamberler peýda boldy.” Beýik Jedel, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Malaky üçünji babyň ilkinji alty aýatynyň mazmuny, ýüz kyrk dört müňlük özgertme hereketiniň lewileriniň arassalanmagy we päklendirilmegi bilen baglydyr. Amerika üçin geljekde ýa şol hut şol hereket bardyr, ýa-da köp galplyklaryň biri. Soňra Malaky şeýle diýýär:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Atalaryňyzyň günlerinden bäri siz Meniň kanunlarymdan ýüz öwrüp, olary ýerine ýetirmediňiz. Maňa dolanyň, Men hem size doların, diýip, Hökmürowan Reb aýdýar. Malakiýa 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Dört nesil boýunça barha ösýän pitne Ýoweliň kitabynyň girişini we sahnasyny emele getirýär, hem-de Malakiýa şu ýerde şol bir barha ösýän pitnäni: «atalaryňyzyň günlerinden bäri siz ýüz öwrüp geldiňiz» diýende görkezýär. 1863-nji ýyldan, pitnäniň birinji nesliniň atalarynyň günlerinden bäri, olar barha köpräk, barha uzaklaşyp, Hudaýdan has-da daşlaşdylar. Olaryň dowamly günäsine garşy çykarylan höküm Laodikeýanyň çagyryşy bilen ýumşadylýar; bu çagyryş gynançly owazlarda, eger olar diňe dolansalar, Hudaýyň hem olara dolanjagyny wada berýär.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Emma siz: “Biz nädip gaýtmalydyrys?” diýdiňiz. Adam Hudaýy talaýarmy? Şeýle-de bolsa, siz Meni taladyňyz. Emma siz: “Biz Seni nämede taladyk?” diýýärsiňiz. Onda birinji miwelerde we sadakalarda. Siz nälet bilen näletlenensiňiz; çünki siz, hut şu tutuş millet, Meni taladyňyz.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Ähli onluklaryňyzy ammarhana getiriň, öýümde iýmit bolsun; we şu zat bilen meni indi synaň, diýýär Hökmürowan Reb, asmandaky penjireleri size açyp, ony kabul etmäge ýer ýetmez ýaly derejede üstüňize bereket dökmerinmi?

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Men siziň hatyryňyza iýip-dargadyjyny ýazgaryn, ol ýeriňiziň hasylyny ýok etmez; meýdandaky üzüm agajyňyz hem wagtyndan öň miwesini dökmez, diýip, Hökmürowan Reb aýdýar. Bütin milletler sizi bagtly diýip atlandyrarlar, çünki siz göwün hoşlaýjy ýurt bolarsyňyz, diýip, Hökmürowan Reb aýdýar. Malaky 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

2024-nji ýylyň alfa esas goýujy daşarky synagynyň yzyndan 2026-njy ýylyň jemleýji içki synagy gelýär. Şol jemleýji synag asman penjireleri açylanda bolýar, we ýeňiji çykan ybadathananyň mazmunynda şol açyk penjireleriň görkezilýän üç ýeri Malakiý 3, Milleriň düýşi we Ylham 19-dyr. Malakiý alfadyr, Milleriň düýşi ortadyr, Ylham bolsa omegadyr. Synag, Mesih tarapyndan, hapa süpüriji adam hökmünde, gymmatbaha daşlary sandyga atmak arkaly şekillendirilýär. Şol gymmatbaha daşlar hem öz tertibinde kämil düzülip goýlan hakykatlardyr, hem-de galyndydyr. Ammar iýmitiň ýygnalýan we paýlanylýan ýeridir. Manna synagynda, Kapernaum synagynda we Asmandan gelen Çörekde bolşy ýaly — “iýmit” mowzukdyr.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

«Et» gyzlar hakyndaky tymsalda ýagdyr, ol häsiýeti, Mukaddes Ruhu hem-de Mesihiň häsiýetini ösdürýänleriň ýüreklerine we aňlaryna Mukaddes Ruhu getirýän pygamberlik habaryny aňladýar. «Et» Ýoýeliň «täze şerabydyr»; ol Efraýymyň serhoşlaryndan kesilip aýrylýar. Ikinji perişdäniň içki baş daşy ybadathana synagyndan geçmek üçin, sen ilki daşky birinji alfa binýat synagyndan geçen bolmalysyň. Eger binýady kabul etmedik bolsaň, binýadyň üstünde galdyrylýan ybadathananyň bir bölegi bolup bilmersiň; emma şol binýat synagyndan geçenleriň sanyndan bolmadyk bolsaň, onda ruhy galp öýüňi gum üstünde gurarsyň. Ýahýa şol galp ruhy öýi «Şeýtanyň sinagogasy», Ýermeýa bolsa «masgaralaýjylaryň ýygnagy» diýip atlandyrýar.

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Ähli onluklary we sadakalary ammara getiriň — möhüriň basylýan içki synagy şudur. Kir çotgaly adam Hudaýyň galyndy halkyny giňeldilen sandyga atdy, we şeýle etmek bilen ähli onluklary ammara getirmek işini şekillendirýärdi. Ol gökleriň penjirelerinden bereket ýagdyranda, ýokary galdyrylýan sadaka Lewilerdir. Kir çotgaly adamyň gymmatbahaly daşlary Onuň galyndy halkydyr, we Işaýa kitabynyň altynjy babynda şol galyndy halk onluk hökmünde kesgitlenýär.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Şonda men: «Ýa Reb, haçana çenli?» diýdim. Ol şeýle jogap berdi: «Şäherler ýaşaýjysyz haraba öwrülýänçä, jaýlar adamsyz galýança, ýurt bütinleý weýran bolýança, Reb adamlary uzaklara sürüp äkidýänçä we ýurduň içinde beýik taşlandylyk bolýança. Emma onda heniz ondan bir paý galar; ol hem gaýtadan dolanar we ýene ýok ediler. Ýapraklaryny dökende hem öz mazmuny içinde galýan terebint agajy we dub agajy ýaly, mukaddes tohum hem onuň mazmuny bolar». Işaýa 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Reb bu ýerde Ýekşenbe kanunyna yşarat edýän “näçe wagta çenli” diýen soragy birnäçe şaýatlar arkaly kesgitleýär, we Işaýa altynjy babyň üçünji aýatynda perişdeler şeýle jar edýärler: “Mukaddes, mukaddes, mukaddes, goşunlaryň Rebbi; bütin ýer Onuň şöhratyndan doludyr.” Waýt uýa muny Ylham on sekizinji bapdaky gudratly perişde bilen baglanyşdyrýar.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Olar [perişdeler] geljegi, bütin ýeriň Onuň şöhraty bilen dolar wagtyny görenlerinde, ýeňişli öwgi aýdymy biri-birine sazlaşykly owaz bilen gaýtalanýar: ‘Mukaddes, mukaddes, mukaddes, Goşunlaryň Rebbi.’ Olar Hudaýy şöhratlandyrmak bilen doly kanagatlanýarlar; we Onuň huzurynda, Onuň makullama ýylgyryşynyň astynda, olar başga hiç zady arzuw etmeýärler. Onuň keşbini götermekde, Onuň hyzmatyny ýerine ýetirmekde we Oňa ybadat etmekde, olaryň iň beýik ymtylyşy doly amala aşýar.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Işaýanyň altynjy baby Ylham kitabyndaky on sekizinji babyň iki sesiniň birinjisiniň şöhraty bilen ýeriň nurlandyrylan wagty bolan 9/11-ni görkezýär. Işaýa “näçe wagta çenli” diýip soranda, babyň taryhy 9/11-den başlap, ikinji sesiň gelýän Ýekşenbe kanunyna çenli bolan döwür hökmünde kesgitlenýär. Işaýa bize Ýekşenbe kanunynda galyndynyň boljakdygyny habar berýär — olar onlukdyr. Galyndynyň özleriniň içinde mazmun bar — gap-gaçlarynda ýag bar.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Emma onda onuň ondan biri [ondan bir paý] galar; ol ýene-de dolanar we iýlip gutarylar; emma ýapraklaryny dökende-de özenini özünde saklaýan terebint agajy we dub agajy ýaly, onuň özeni mukaddes nesil bolar. Işaýa 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Onluk” — Malaheminiň hem-de Ýeremiýanyň dolanmak baradaky çagyryşyna jogap berip, “yzyna dolananlardyr”. Olar Ylahylyk bilen birleşdirilen adamzadyň agaçlarydyr (mukaddes tohum). Olar iýler, çünki olar diňe bir habarçylar bolman, eýsem Pentekost tolkun çörekleriniň baýdagydyrlar; olar beýleki milletleriň iýjek habarydyr.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Şonuň üçin Reb şeýle diýýär: Eger sen gaýdyp gelseň, onda Men seni yzyna getirerin, sen hem Meniň öňümde durarsyň; eger sen gymmatlyny bihaýadan aýryp çykarsaň, Meniň agzym ýaly bolarsyň; goý, olar saňa gaýdyp gelsinler, emma sen olara gaýdyp barmagyn. Ýermeýa 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Ýeremiýa perişdäniň elindäki habary iýenleri aňladýar; bu bolsa 1840-njy ýylyň 11-nji awgusty, 1888-nji ýyl we 11-nji sentýabr bilen şekillendirilen alfa hem-de binýatlyk synagdy, çünki ol sözi tapandygyny we ony iýendigini aýdýar.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Sözleriň tapyldy, men hem olary iýdim; Seniň sözüň meniň ýüregime şatlyk we begenç boldy; çünki men Seniň adyň bilen atlandyryldym, eý, Hökmürowan goşunlaryň Rebbi Hudaý. Ýermeýa 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Ýeremiýa perişdäniň elindäki kiçijik kitaby iýende, oňa Hudaýyň ady dakylýar, we şol habar utançdan tapawutlylykda şatlyk hem guwanç döretdi. Hudaýyň ady Ýeremiýa berlende, ol Filadelfiýaly bolan ýüz kyrk dört müň adamyň wekili bolup durýar.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Ýeňiş gazanan adamy Öz Hudaýymyň ybadathanasyna bir sütün ederin, ol indi ondan daşara çykmaz; men onuň üstüne Öz Hudaýymyň adyny, Öz Hudaýymyň şäheriniň adyny — gökden, Öz Hudaýymyň ýanyndan inýän täze Iýerusalimiň adyny — we Öz täze adymy ýazaryn. Ylham 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Ýermeýa 11-nji sentýabryň habaryny iýdi we 2020-nji ýylyň 18-nji iýulyndaky lapykeçligi başdan geçirdi.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Men ýaňsa alanlaryň ýygnagynda oturmadym, ne-de şatlandym; Seniň eliň sebäpli ýalňyz oturdym, çünki Sen meni gaharlylyk bilen doldurdyň. Näme üçin meniň derdim bakydyr, ýaram bolsa bejerilmez bolup, sagalmagy ret edýär? Maňa düýbünden ýalançy ýaly, tükenýän suwlar ýaly boljakmyň? Ýermeýa 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

Ýeremiýanyň “masgaralaýjylaryň ýygnagy” Filadelfiýanyň we Smyrnanyň “Şeýtanyň sinagogasy” bolup, olar özlerini ýewreý diýip aýdýarlar, emma beýle däldirler. Ýeremiýa şatlanmady, çünki onuň wagyz eden habary ýalan habar bolup, diňe şatlyk däl-de, utanç getirdi. Ýeremiýanyň “bejerilmekden ýüz öwren ebedi ýarasy” masgaralaýjylaryň ýygnagynyň Ýeremiýa, Musa we Ylýas gurak süňkleriň öli jülgesiniň içinden geçýän köçede öli ýatan wagtlary üç ýarym günläp şatlanan döwri boldy. Şol şübhe we näbellilik döwrüniň ortasynda Reb Ýeremiýadan yzyna dolanmagy sorady.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, Men seni gaýtadan dikelderin, sen hem Meniň öňümde durarsyň; eger sen gymmatlyny bihaýadan saýlap alsaň, onda Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Men seni bu halk üçin berk mis diwary ederin; olar saňa garşy söweşerler, ýöne saňa üstün çykmazlar; çünki Men seni halas etmek we seni gutarmak üçin seniň bilendirin, diýýär Reb. Men seni pisleriň elinden halas ederin, seni zalymyň elinden hem azat ederin. Ýeremýa 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Eger Ýeremiýa yzyna dolansa, Hudaý ony “erbetleriň” hem-de “elhençleriň” garşysyna söweşjek, emma ýeňip bilmejek bürünç diwar hökmünde aňladylan bir goşun eder. Bu, ak atlaryň we ak zygyrdan geýimlere geýnen atlylaryň goşunydyr. Şol goşun, ýa-da bürünç diwar, Ýeremiýa yzyna dolananda dikeldilýär; ýagny ol gymmatlyny bihaýadan aýranda, eger-de we haçan-da şeýle etse. Ezekiel otuz ýedide, Waýt uýanyň Hudaýyň galan halkydygyny aýdýan goşuny, olar yzyna dolananda aýaga galýar. Galanlar yzyna dolanýar, soňra bolsa gymmatlyny bihaýadan aýranda we şondan soň Hudaýyň agzy bolanda, gudratly bir goşun bolup aýaga galýar. Olar hakykat sözüni dogry bölmelidirler, samany bugdaýdan aýryşy ýaly, sebäbi olar şol bir düzgünleri ulanýarlar; şol düzgünler olaryň kakasy tarapyndan kabul edilipdi, ol bolsa iň gowy çöregi taýýarlamakda ýöriteleşen degirmendi. Eger olar gymmatlyny bihaýadan, hakykaty ýalňyşdan aýyrsalar, Hudaý erbetleri we paýhaslylary aýranda, olar Hudaýyň garawuly bolarlar.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Ýermeýa 2023-nji ýylda gaýdyp gelmek baradaky çagyryşa jogap berdi, soňra bolsa 2024-nji ýylda, Rimiň görnüşi berkarar etmegi bilen bagly düýpli synagda uly bir topar bölünip aýrylanda, ol lapykeç boldy. Ýermeýa gymmatlyny pisden, hakykaty ýalňyşlykdan dogry aýyrdy we asmanyň penjireleriniň açylyşyndaky içerki omega synagyna çenli ýoluny dowam etdirdi. Asmanlar açylanda, ýeňiji çykan ýygnak özüni taýýar edipdir. Ol ilki düýpli daşarky alfa synagyndan geçdi, soňra bolsa asmanyň penjireleriniň içerki omega synagyndan hem geçdi. Ol ýa geçip, Hudaýyň goşunynyň bir bölegi bolýar, ýa-da ýel tarapyndan penjirelerden üflenip çykarylýar. Ol Işaýa ýigrimi ikidäki Şebna ýaly uly bir meýdana zyňylýar, ýa-da sandyga taşlanýar. Ol ýa sandyga taşlanýar, ýa-da Nehemýanyň Tobiýany kowup çykarşy ýaly, ýa-da Mesihiň pul çalyşýanlary kowup çykarşy ýaly, ybadathanadan kowulýar. Hapa çotgaly adam gymmatbaha daşlary sandyga taşlanda, şol sandyk ýa hakykatyň täze gurluşyndaky Hudaýyň Sözi bolýar, ýa-da Hudaýyň ybadathanasy bolýar; olaryň ikisi-de Mesihe degişli nyşanlardyr, Mesih bolsa bölünmeli däldir.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Mesih bölünendirmi? Siz üçün Paulus çarmıha gerildimi? Ýa-da siz Paulusyň adyna çokundyryldyňyzmy? 1 Korinfliler 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Mesih Pawlusdan aýry däl. Pawlusyň adamzat häsiýetinden Hudaýlyk aýry däldi. Adam bolan Pawlus Hudaýlygyň ady bilen çokundyranda, hiç hili bölünişik ýokdy, çünki adam ilçisi Hudaýy habary bilen birleşendir. Pawlus Hudaýlyga, Efraýymyň öz butlaryna birleşişi ýaly, şübhesiz birleşdirilipdi.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Milleriň düýşündäki ybadathana (tabyt) içine zyňylýanlar, Malakyanyň üçünji babyndaky onluklardyr; olar iýmitiň saklanýan we paýlanylýan ammaryna getirilmelidir. Şol ammar ýüz kyrk dört müňüň ybadathanasydyr, ýa-da Petrusyň aýdyşy ýaly, “ruhy öý, mukaddes ruhanylykdyr.” Tabyt ruhy öýdür, gymmatbaha daşlar bolsa ruhanylykdyr. Şol sebäpli Milleriň düýşi “81”nji sahypada ýazga geçirilendir; bu bolsa Ylahy Baş Ruhanynyň segsen ynsan ruhanysy bilen birleşdirilen nyşanydyr.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Milleriň düýşünde toprak çotgaly adam, gymmatbahaly daşlary getirmegi görkezýär, (olar Işaýanyň onluklary we Malakynyň sadakalarydyr); Ol şol gymmatbahaly daşlary ybadathana, ýagny ammara, ýagny sandyga atanda. Ikinji perişde bilen baglanyşykly köplenç iki sorag bolýar, we omega synagy alfa synagy hem-de üçünji lakmus synagy bilen baglanyşykly bolan ikinji perişdedir. Çagyryş gaýdyp gelmekdir, we bu gaýdyp gelmek Onuň öýünde iýmit bolmagy üçin ähli onluklary we sadakalary ammara getirmek arkaly görkezilýär. Bu ýerde iki sorag şulardyr: “iýmit” nämedir? we “ammar” nämedir?

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Göwherler resullar bolsa, ýa-da göwherler habaryň özi bolsa, şol iki soragyň nähili jogaplandyrylýandygyny hut şu kesgitleýär. Eger ol resullar bolsa, onda olar ybadathana düzýän onlukdyr; bu ybadathana hemişe ikinji ädimde bina edilýär. Eger ol habar bolsa, onda ol ybadathananyň ýokarky daşy hökmünde kämillige ýetirilen Ýarygijäniň Gykylygynyň habarydyr, hem-de ikinji perişdäniň habarynyň güýçlendirilmegidir.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Soňra şeýle diýdi: Şu sebäpli erkek adam ata-enesini taşlap, aýalyna ýapyşar; ikisi bir ten bolar. Şeýlelikde, olar indi iki däl, eýsem bir tendirler. Şeýle bolsa, Hudaýyň birleşdiren zadyny adam aýyrmasyn. Matta 19:5, 6.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Meni Mesihiň ilkinji gelişiniň yglan edilmegine gaýtadan gönükdirdiler. Isa üçin ýoly taýýarlamak maksady bilen, Ýahýa Ylýasyň ruhy we güýji bilen iberildi. Ýahýanyň şaýatlygyny ret edenler Isanyň taglymatlaryndan peýda görmediler. Onuň gelişini öňünden habar beren habara garşy duruşlary olary, Onuň Mesihdigine degişli iň güýçli subutnamalary aňsatlyk bilen kabul edip bilmejek ýagdaýda goýdy. Şeýtan Ýahýanyň habaryny ret edenleri has öňe sürüp, Mesihi ret etmäge we haça çüýlemäge alyp bardy. Muny etmek bilen, olar özlerini Pentikost günündäki berekedi kabul edip bilmejek ýagdaýda goýdular; şol bereket olara asmanyň mukaddes ýeriniň içine barýan ýoly öwrederdi. Ybadathananyň perdesiniň ýyrtylmagy ýehudy gurbanlyklarynyň we düzgünleriniň indi kabul edilmejekdigini görkezdi. Beýik Gurban hödürlenipdi we kabul edilipdi, Pentikost güni inen Mukaddes Ruh bolsa şägirtleriň aňyny ýer ýüzündäki mukaddes ýerden Isa Öz gany bilen giren asmanyň mukaddes ýerine gönükdirdi, Onuň şägirtleriniň üstüne Öz keffaretiniň peýdalaryny dökmek üçin. Emma ýehudylar doly garaňkylykda galdylar. Olar halas boluş meýilnamasy babatda eýe bolup biljek ähli nury ýitirdiler we henizem peýdasyz gurbanlyklaryna hem-de sadakalaryna bil baglaýardylar. Asmanyň mukaddes ýeri ýer ýüzündäki mukaddes ýeriň ornuny tutupdy, emma olar bu üýtgeşmeden bihabardylar. Şonuň üçin hem olar Mesihiň mukaddes ýerindäki araçylygyndan peýda görüp bilmediler.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> «Köp adamlar Mesihi ret edip haça çüýlän ýehudylaryň ýoluna gorky bilen garaýarlar; Onuň nähak masgaralanmagynyň taryhyny okap, özleriniň Ony söýýändiklerini we Petrus ýaly Ony inkär etmejekdiklerini, ýehudylar ýaly hem Ony haça çüýlemejekdiklerini pikir edýärler. Emma ähli adamlaryň ýüregini okaýan Hudaý olaryň Isa babatda duýýandyklaryny ykrar eden şol söýgüsini synagdan geçirdi. Birinji perişdäniň habarynyň nähili kabul edilendigine bütin asman iň çuň gyzyklanma bilen syn etdi. Emma Isany söýýändiklerini aýdýan we haç baradaky wakany okaýarkalar gözýaş dökýän köp adamlar Onuň gelşi baradaky hoş habary ýaňsa aldylar. Habary şatlyk bilen kabul etmegiň ýerine, ony azgynçylyk diýip yglan etdiler. Olar Onuň peýda bolşuny söýýänleri ýigrenip, olary ybadathanalardan çykardylar. Birinji habary ret edenler ikinjiden peýda görüp bilmediler; gijeki ýarymda ýaňlanan, olary iman arkaly Isa bilen bilelikde asman mukaddesliginiň iň mukaddes ýerine girmäge taýýarlamaly bolan çagyryşdan hem peýda görmediler. Öňki iki habary ret etmek bilen, olar öz düşünjelerini şeýle garaňkylandyrdylar welin, iň mukaddes ýere barýan ýoly görkezýän üçünji perişdäniň habaryndaky hiç bir ýagtylygy görüp bilmeýärler. Men ýehudylaryň Isany haça çüýländikleri ýaly, adybaran ybadathanalaryň hem bu habarlary haça çüýländiklerini gördüm; şonuň üçin olaryň iň mukaddes ýere barýan ýol barada hiç hili düşünjesi ýokdur, we olar Isanyň şol ýerde edýän araçylygyndan peýda görüp bilmeýärler. Biderek gurbanlyklary hödürlän ýehudylar ýaly, olar hem Isa terk eden bölüme özleriniň biderek doga-dileglerini hödürleýärler; we bu aldawa begenýän Şeýtan dini keşbe girip, bu özüni mesihçi diýip atlandyrýan adamlaryň akyllaryny özüne tarap çekýär, öz güýji, alamatlary we ýalan gudratlary bilen işläp, olary öz duzagynda mäkäm saklaýar». Early Writings, 259–261.

Back to Articles