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# The Revelation of Jesus Christ - Number Sixteen

Isa Mesihiň Ylhamy — On altynjy San

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Ýedi Gök Gürlemesiniň Açylyşy: Ylham we Gizlin Taryhyň Pygamberlik Derňewi

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Biz Ylham kitabyň on birinji bapdan on üçünji baba çenli beýan edilen, ýedi gürlemegiň gizlin taryhy bilen kesgitlenýän pygamberlik wakalarynyň yzygiderliligini öňe sürüp gelýäris. Biz heniz bu wakalaryň ösüşinde Protestantizmiň şahynyň we Respublikanizmiň şahynyň taryhyny bir-biriniň üstüne goýjak derejä ýetmedik. Şeýle hem biz entek Islamyň Gije ýarysyndaky Gykylygyň habarynda tutýan ornuny anyk görkezmek üçin düşünje binýadyny taýýarlamadık. Şeýle-de bolsa, bu wakalar bilen baglanyşykly örän möhüm bir hakykat bar; ol açylyp möhürden boşadylýan hakykatlara düşünende adamyň näme etmelidigini kesgitleýär. Ylham kitabynyň berekedi, ýazylan zatlary “saklamak” jogapkärçiligini hem öz içine alýar.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Açylýan taryhyň çyzygy, onuň içinde ýazylan zatlary eşitjek, okaýjak we berjaý etjek adamlara Hudaýyň döredijilik güýjüni ýetirýär. Şonuň üçin indi Işaýanyň soňky pygamberlik rowaýatyny hem-de Ylham kitabynyň on birinji bapdan on üçünji bap aralygyny gözden geçirişimizden wagtlaýynça çykyp, Eliýanyň we Musanyň öli gury süňkler jülgesiniň içinden geçýän maglumat super awtomagistralynyň köçesinde öli ýatan “üç ýarym gününiň” ähmiýetini berkarar etmegiň wagty ýetdi. Indi bolsa biz “çölüň” nyşanly manysyny kesgitläris.

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Soňky makalada biz ýedi gök gürlemesiniň gizlin taryhy tarapyndan berkidilen wakalar yzygiderliliginiň dört pygamberlik şaýatyny kesgitledik. Mesihiň keşbiniň çyzygy, iki şaýadyň çyzygy, haýwanyň keşbiniň çyzygy we demirgazygyň galp patyşasynyň çyzygy.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Demirgazyk galp patyşasynyň nesil ugrunyň ikinji ýarysy, 538-nji ýylda papalygyň häkimiýetlendirilmegi bilen başlanýar. Soňra demirgazygyň ruhy galp patyşasy bolan papalyk, ruhy Iýerusalimi we ruhy Ysraýyly bir müň iki ýüz altmyş ýyl boýy aýak astyna saldy.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Olar gylyjyň ýiti tarapyndan ýykylarlar we ähli milletleriň arasyna ýesir alnyp gidilerler; we beýleki milletleriň döwürleri dolýança, Iýerusalim beýleki milletler tarapyndan depgilener. Luka 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Ýahýa hem mukaddes ýeri, hem-de goşuny ölçe diýlip tabşyryldy, ýöne oňa howlyny ölçemän goýmak hem buýruldy, çünki ol on iki ýüz altmyş ýyllyk wagt üçin başga milletlere berlipdi.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Maňa hasa ýaly gamyş berildi; perişde durup şeýle diýdi: Tur, Hudaýyň ybadathanasyny, gurbanlyk ýerini we onuň içinde tagzym edýänleri ölçe. Emma ybadathananyň daşyndaky howlyny goýber, ony ölçeme; çünki ol milletlere berildi; olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Ylham 11:1, 2

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Ýahýa bilen Luka butparaz halklaryň “Iýerusalimi” “aýak astyna salýandyklaryna” kyrk iki aýlap şaýatlyk edýärler. Ýahýa bu dowamlylygyň möhletini kesgitleýär, Luka bolsa şol taryhyň tamamlanmagyny görkezýär. Bu iki şaýat Daniel kitabynyň sekizinji baby, on üçünji aýaty baradaky meselä ýüzlenýärler.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Soň men bir mukaddesiň gepläp duranyny eşitdim; gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: «Gündelik gurbanlyk, weýrançylyga getirýän günä, şeýle hem mukaddes ýeriň we goşunyň aýak astyna salynmagy baradaky bu görnüş näçe wagta çenli dowam eder?» Daniýel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Mukaddes ýeriň we goşunyň näçe wagtlap aýak astyna salynjakdygy baradaky sorag, bu ýerde Danielde “mukaddes ýer” hem-de “goşun” hökmünde görkezilýän Iýerusalimiň depelenmegini amala aşyrjak iki weýran ediji güýji kesgitleýär. Bu aýadyň dogry binýatlaýyn düşünilişi, J. N. Andrews tarapyndan beýan edilişi ýaly, onuň mukaddes ýeri-de, goşuny-da depelän iki weýran ediji güýji kesgitleýändigidir. Aýatda kesgitlenýän ilkinji weýran ediji güýç butparazlyk, ikinjisi bolsa papalykdyr. “Goşun” sözi, Danieliň Iýerusalimdäki ybadathanada Ýahýanyň “yşykýanlar” diýip kesgitleýän adamlaryny aňlatmak üçin ulanýan beýan edişidir.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “DANIÝEL 8-DE IKI ‘WEÝRANÇYLYK’ BAR.—Bu hakykat Joşaýa Liç tarapyndan şeýle aýdyň beýan edilýär welin, onuň sözlerini getirýäris:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Gündelik gurbanlyk’ iňlisçe tekstiň häzirki okalyşydyr. Emma asyl nusgada gurbanlyk diýilýän zat asla ýokdur. Bu hemmeler tarapyndan ykrar edilýär. Bu terjimeçiler tarapyndan oňa goşulan düşündiriş ýa-da gurluşdyr. Dogry okalyş şudur: ‘gündelik we weýrançylygyň ýazygyny,’ ýagny gündelik bilen ýazyk ‘we’ arkaly baglanyşdyrylandyr; gündelik weýrançylyk we weýrançylygyň ýazygy. Olar mukaddes ýeri we goşuny weýran etmelidigi bellenen iki sany weýran ediji güýjüň özleridir.’—Prophetic Expositions, Volume 1, 127-nji sahypa.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> Mukaddes mekanyň hem-de goşunyň “hemişelik” we “harabalygyň günäsi” tarapyndan aýak astyna salynmalydygy aýdyňdyr. 13-nji aýaty ünsli okamak bu meseläni çözýär. Bu hakykat bolsa başga bir hakykaty hem tassyklaýar, ýagny: şu iki harabalyk, Şeýtanyň Ýehowanyň ybadatyny we işini ýykmaga synanyşan iki beýik görnüşidir. Jenap Milleriň şu iki adalganyň manysy baradaky bellikleri, hem-de şol manyny anyklamakda onuň öz yzarlaýan usuly, aşakdaky sözbaşy astynda berilýär:

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “IKI WEÝRANÇYLYK BUTPARAZLYK WE PAPALYKDYR”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Men okamagymy dowam etdim-de, onuň [gündelik] duş gelýän, diňe Daniýelde bolan başga bir ýagdaýyny tapyp bilmedim. Soňra men [konkordansyň kömegi bilen] onuň bilen baglanyşykly duran şol sözleri aldym: “aýryp almak”; ol “gündeligi” aýryp alar; “gündelik aýrylyp alynan wagtdan başlap”, we ş.m. Men okamagymy dowam etdim-de, bu tekst barada hiç bir ýagtylyk tapmaryn öýtdüm; ahyrynda bolsa 2 Selanikliler 2:7, 8-e geldim. “Çünki bikanunlygyň syry eýýäm işläp dur; diňe häzirki saklaýan, ol aradan aýrylýança saklar, ondan soň hem şol pis adam aýan ediler”, we ş.m. Men şol tekste gelenimde, eý, hakykat nähili aýdyň hem şöhratly bolup göründi! Ine, şol ýerde! Ine, “gündelik” şoldur! Indi bolsa, Pawlus “häzir saklaýan” ýa-da päsgel berýän diýmek bilen nämäni göz öňünde tutýar? “Günä adamy” we “pis adam” diýmek bilen papalyk göz öňünde tutulýar. Onda, papalygyň aýan edilmegine päsgel berýän näme? Elbetde, bu butparazlykdyr; diýmek, “gündelik” butparazlygy aňlatmalydyr.’—Second Advent Manual, 66-njy sahypa.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Lewileriň ýigrimi altynjy babyndaky “ýedi wagt” baradaky pygamberligiň ýerine ýetmeginde, butparazlyk on iki ýüz altmyş ýyl mukaddes ýeri we goşuny depeläp geçdi; soň bolsa papalyk hem goşmaça on iki ýüz altmyş ýyl şol bir işi etdi. Luka we Ýahýanyň ýazgylaryna görä, papalyk 1798-nji ýylda ölümli ýarasyny alýança, Ýerusalemi on iki ýüz altmyş ýyl depeläp geçdi. 1798-den on iki ýüz altmyş ýyly aýyranyňda, 538-nji ýyla gelinýär. 538-den on iki ýüz altmyş ýyly aýyranyňda bolsa, miladydan öňki 723-nji ýyla gelinýär; şol wagt Assiriýa, şol döwrüň göni manydaky demirgazygyň patyşasy hökmünde, Ysraýylyň demirgazyk patyşalygyny ýesirlige alyp gitdi.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Ýahýa diňe papalygyň mukaddes ýeri we goşuny depeläp basan bir müň iki ýüz altmyş ýylyna ýüzlenýär, emma Luka butparazlygyň we papalygyň Ýerusalimi depeläp basan iki bir müň iki ýüz altmyş ýyllyk döwrüniň ikisine-de ýüzlenýär, çünki ol: “milletleriň wagtlary tamam bolýança” diýýär. Luka Ýerusalyň depelenip basylmagyny diňe bir “wagt”dan artyk bir zat hökmünde kesgitleýär, çünki ol muny milletleriň “wagtlarynyň” tamam bolmagy diýip atlandyrýar.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Elbetde, 1856-njy ýylda Millerçi Adventizm Laodikeýa öwrüldi, we ýedi ýyl soňra Levililer 26-daky “ýedi wagt” hakykatyny ret etdiler; şonuň üçin Adventizmiň Mukaddes Kitaba degişli bu ýönekeý hakykatlary görmegi mümkin däldir. Meniň görkezýän hakykatym şudur: üç ýol belgini, şeýle hem birinji we ikinji ýol belgisiniň arasyndaky bir wagt döwrüni, soňra bolsa ikinji we üçünji ýol belgisiniň arasyndaky ikinji bir wagt döwrüni kesgitleýän ýedi ýyldyrymyň gizlin taryhy, galp demirgazygyň patyşasynyň pygamberçilik çyzygynyň içinde şekillendirilendir.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Şol hat miladydan öňki 723-nji ýylda, Ysraýylyň demirgazyk şalygynyň demirgazygyň sözüň doly manysyndaky patyşasy bolan Assiriýa patyşasynyň eli bilen gulçulyga alnyp gidilmegi bilen başlandy. Soňra, 538-nji ýylda, demirgazygyň ruhy patyşasyna häkimiýet berildi, we ol 1798-nji ýylda ölümcül ýara alýança, ýene bir müň iki ýüz altmyş ýyl ruhy Iýerusalimi basgylap ezdi. Miladydan öňki 723-nji ýyldan 538-nji ýyla çenli, Ysraýyly boýun egdirilip saklan häkimiýetler hemişe butparaz häkimiýetlerdi.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Mesihiň ugry Onuň hakyky demirgazygyň patyşasy hökmünde biziň eramyz 27-nji ýylda çokundyrylmagynda mesh edilendigini görkezýär, we ondan bir müň iki ýüz altmyş pygamberlik güni soň, Ol haça çüýlendi. Soňra Onuň şägirtlerine biziň eramyz 34-nji ýylda Stefanyň daş bilen öldürilmegine çenli hakyky demirgazygyň patyşasy baradaky habary wagyz etmek üçin güýç berildi. Mesihiň gullugynyň tutuş bir müň iki ýüz altmyş güni dowamynda Onuň ýöremedik ýeke-täk wagty, ýeňişli girişde Iýerusalime atly giren pursadydy. Şonuň üçin Ol Iýerusalimi bir müň iki ýüz altmyş gün basyp geçdi, haçdan soň Onuň şägirtleri hem şeýle etdiler. Galp demirgazygyň patyşasynyň hem-de hakyky demirgazygyň patyşasy bolan Mesihiň iki ugry hem Iýerusalimi we goşuny bir müň iki ýüz altmyş gün depeläp geçdi.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Butparazçylyk hakyky ýehudylaryň ýerdäki mukaddes ybadathana gullugynyň seždesi ulgamynyň galp nusgasydy, papalyk bolsa ruhy ýehudylaryň gökdäki mukaddes ybadathana gullugynyň galp nusgasydyr. Butparazçylygyň müň iki ýüz altmyş ýyly Mesihiň müň iki ýüz altmyş gününe gabat gelýärdi, papalygyň bolsa müň iki ýüz altmyş ýyly şägirtleriň müň iki ýüz altmyş gününe gabat gelýärdi.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Iki setiriň her biri, 2023-nji ýylyň iýul aýynda köpçülige açyk görnüşde möhürden çözülip başlanan ýedi gürrüldiniň gizlin taryhynyň şol bir pygamberlik gurluşyny öz içine alýar. Möhürden çözülme, bölekleýin ýagdaýda, Millerit hereketiniň ilkinji lapykeçliginiň ykrar edilmegi arkaly amala aşyryldy. Olaryň ilkinji lapykeçligi on gyz baradaky tymsalda “eglenme wagty” diýlip atlandyrylýan wagt döwrüni başlatdy. “Eglenme wagty” Nýu-Hempşirdäki Ekseter lager ýygnagynda tamamlandy, şol wagtda Ýarygije gykylygynyň habary doly berkidilipdi. Ekseter lager ýygnagy ikinji ýol belgisi boldy, ol bolsa soňra Ýarygije gykylygynyň habarynyň yglan edilýän wagt döwrüni başlatdy; bu ýagdaý hökümiň üçünji ýol belgisiniň we soňky lapykeçligiň gelmegine çenli dowam etdi.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Üç ýol belgisi ilkinji lapykeçlik, Ýarygijäniň çagyryşy habary we soňky lapykeçlikdi. Şol üç ýol belgisi ýewreý dilindäki “hakykat” sözüne laýyk gelýär; bu söz ýewreý elipbiýiniň birinji, on üçünji we soňky harpyny aňladýar. Birinjiniň-de, soňkynyň-da lapykeçlik bolmagy Alfa bilen Omegananyň golylygyny aňladýar.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Millerçi taryhynda bir müň iki ýüz altmyş günüň göni beýany ýokdur, emma Millerçi taryhy ilkinji hereketiň taryhydyr we şonuň üçin ol soňky hereketiň nusgasydyr. Soňky hereketdäki ilkinji lapykeçligiň taryhy 2020-nji ýylyň 18-nji iýulynda başlady, we ol Ylham kitabynyň on birinji babynda şekillendirilendir. Ylham kitabynyň on birinji babynda iki şaýat öldürilýär, bu bolsa soňky hereketdäki ilkinji lapykeçligi aňladýar; ol ilkinji hereket arkaly nusgalanandyr.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Ylham on birde göwnüçökgünlik olaryň öli bedenleriniň köçede ýatan on iki ýüz altmyş günlük döwri girizdi; şeýlelikde, bu meseliň gijä galma wagtyny belläp goýdy. Olar direldilen wagtynda, ýekşenbe kanunynyň höküm edilşi bilen şol bir sagatda baýdak ýaly ýokary galdyrylýarlar. Iki şaýadyň taryhy on iki ýüz altmyş günlük nyşanly döwri öz içine alýar.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Ýedi gürrüldiniň gizlin taryhyndaky üçünji perişdäniň hereketiniň jikme-jiklikleri beýleki parallel ugurlara garanda has köp anyklaşdyrma berýär, emma üçünji perişdäniň ugry, demirgazygyň hakyky patyşasynyň ugry we demirgazygyň galp patyşasynyň ugry — bularyň hemmesi başlangyç nokadyndan başlanýan, soňra orta nokada çenli ýetýän bir wagt döwrüniň gelýändigi, onuň yzysüre bolsa ahyrky nokatda höküm bilen tamamlanýan başga bir wagt döwrüniň gelýändigi ýaly şol bir pygamberlik häsiýetlerine eýedir.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Müň iki ýüz altmyş gün ýedi gümmürdiň gizlin taryhynyň esasy düzüm bölegidir. Müň iki ýüz altmyş gün Ylham kitabynyň on ikinji babynda “çöl” hökmünde nyşanlanýar.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Aýal çöl meýdanyna gaçdy; ol ýerde onuň üçin Hudaý tarapyndan taýýarlanan bir ýer bardy, şonda ony ol ýerde müň iki ýüz altmyş gün iýmitlendirsinler. Ylham 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Ybadathana papalyk häkimiýetiň depelenmesinden halas bolmak üçin bir müň iki ýüz altmyş ýyllyk döwürläp çöle gaçdy. On dördünji aýat munuň üçin ýene bir şaýatlyk berýär.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Aýala beýik bürgüdiň iki ganaty berildi, ol ýylan ýüzünden çöl-beýewana, öz ýerine uçup barsyn diýip; ol ýerde ol bir wagt, wagtlar we ýarym wagt dowamynda iýmitlendirilýär. Ylham 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Ybadathana aagondarhanyň we papalygyň yzarlamasyndan bir müň iki ýüz altmyş ýyl gaçyp gizlendi; şonuň üçin “çöl” bir müň iki ýüz altmyş günüň nyşanydyr. Bu san Danyýel bilen Ylham kitaplarynda göni ýedi gezek duş gelýär, emma Mukaddes Ýazgylarda ol başga birnäçe görnüşde hem aňladylýar. Her bir ýagdaýda ol Lewiler kitaby, ýigrimi altynjy bapdaky “ýedi wagt”y aňladýar.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Miladydan öňki 723-nji ýyldan 538-nji ýyla çenli mukaddes ýeri we onuň goşunyny basyp ýörän butparazlyk bolsun, ýa-da ruhy Iýerusalimi we onuň içindäki sežde edýänleri depeleşdiren papalyk bolsun, bularyň ikisi-de Hudaýyň halkynyň dargadylyşynyň mysaly bolupdy; bu bolsa Hudaýyň halkynyň Levililer kitabynyň ýigrimi bäşinji we ýigrimi altynjy baplarynda görkezilişi ýaly “ýeriň Sabatlary” ähdini bozmagy zerarly ýüze çykypdy. Ýigrimi altynjy bapda bu Hudaýyň ähdiniň dawasy diýip atlandyrylýar.

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Men Öz ähtimiň dawa-jenjeliniň aryny almak üçin üstüňize gylyç getirerin; şäherleriňiziň içinde üýşenişiňiz wagtynda araňyza ýokanç kesel ibererin; siz duşmanyň eline tabşyrylar. Levililer 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Hudaýyň ähtine garşy gozgalaň Hudaýyň halkynyň başyna «meniň ähdimiň dawasy» diýlip görkezilýän gulçulygy we dargadylmagy getirdi. Danieliň Musanyň «näleti» we «anty» diýip atlandyrýan, şeýle hem «meniň ähdimiň dawasy» diýlip atlandyrylýan jezany düşünmezlik adamy Danieliň dokuzynjy babynda görkezilişi ýaly Mesihiň işiniň has çuň manysyny görmekden kör edýär. Ellen Waýtyň ýazgylarynda Laodikiýanyň körlüginde bolan Hudaýyň halkyna berilýän yzygiderli baha şudur: olar «sebäpden netijä çenli pikir ýöredip» bilmeýärler. Garaňky asyrlaryň bir müň iki ýüz altmyş ýylyna düşünýändigiňizi ykrar edip bilersiňiz, ýöne şol depeläp basmagyň «sebäbini» bilmeseňiz, siz körsiňiz.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Ol bir hepde üçin köp adamlar bilen ähti berkider; hepdäniň ýarysynda bolsa gurbanlygy we sadakany bes etdirer; we ýigrenji zatlaryň ýaýramagy sebäpli ony harabalyga öwürer, hatda ahyrky tamamlanýança; we kesgitlenen zat haraba edileniň üstüne döküler. Daniel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Mesihiň ähtnamany tassyk etmegi Onuň «ähtnamasynyň dawası» bilen gönüden-göni baglanyşyklydyr. «Näletiň» dowamlylygy iki müň bäş ýüz ýigrimi ýyl boldy, we Mesihiň hut şol bir ähtnamany tassyk etmeginiň dowamlylygy iki müň bäş ýüz ýigrimi gün boldy. Ýedi gürrüldiniň gizlin taryhynyň gurluşyny üpjün edýän ýewreýçe «hakykat» sözi bilen laýyklykda, Mesihiň Öz ähtnamasyny tassyk etmeli bolan pygamberlik hepdesi ýewreý elipbiýiniň birinji, on üçünji we soňky harplary bilen aňladylýan üç bellige eýe bolupdy.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Hepdäniň ilkinji ýol belgisi Onuň çokundyrylmagy boldy, ikinji ýol belgisi haç boldy, iň soňkusy bolsa Stefanusyň ölümi boldy. Asman perişdeleri William Milleri Levililer kitaby ýigrimi altyndaky “ýedi wagt”y görmäge ýolbaşçylyk edişleri ýaly, şol “ýedi wagt”y görmekden ýüz öwürmek, Mesihiň Öz ganyny döken hem-de Onuň gadymy göni manysyndaky halkynyň ret eden hut şol ähtini tassyk eden pygamberligi doly görmegiň mümkinçiligini ýok edýär. Ahyrsoňy halas bolýan her bir adam “hakykat” barada diňe bölekleýin we doly däl düşünjä eýe bolar. Emma “hakykaty” bilgeşleýin görmekden ýüz öwürýän hiç kim halas bolmaz. Ata barýan diňe bir ýol bar, ol hem Isa arkalydyr, Isa bolsa “hakykatdyr”.

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Bu, oýlanmaga mynasyp düşünjedir, çünki ol Levililer kitabyň ýigrimi bäşinji we ýigrimi altynjy baplaryndaky äht bilen baglanyşyklydyr. “Ýedi wagtyň” “näleti” gadymy göni manydaky Ysraýylyň üstüne, olaryň ýeri dynç aldyryş boýunça görkezmeleri we Ýubileý baradaky tabşyryklary berjaý etmäge meýilsiz bolandyklary sebäpli getirildi. Bu goýup gitmegiň günäsidi. Nälet olaryň öldürmezlik ýa-da ogurlamazlyk ýaly bir buýrugy gös-göni bozandyklary üçin däl-de, eýsem özlerine buýrulan bir işi ýerine ýetirmegi goýup goýberendikleri üçin olaryň üstüne getirildi. Olar diňe ýeri dynç aldyryş bilen baglanyşykly görkezmeleri äsgermezlik etdiler. “Ýedi wagty” (perişdeleriň William Milleri açmaga ýolbaşçylyk eden hakykatyny) haýsydyr bir mukaddesleşmedik sebäp bilen kabul etmeýän Adventistler hem, hakykaty hakyky derňemek üçin hiç wagt wagt bölmändikleri sebäpli, gadymy göni manydaky Ysraýylyň äsgermezlik eden şol bir äht maglumatyny äsgermezlik etmek arkaly, goýup gitmek görnüşindäki şol bir pitneçiligi amala aşyrýarlar. Başlangyç ahyry görkezýär.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Ylham kitabyň on ikinji babyndaky “çöl” diýlip atlandyrylýan bir müň iki ýüz altmyş gün “ýedi wagtyň” nyşanydyr. Mesihiň gullugynyň bir müň iki ýüz altmyş güni hem, şägirtleriň gullugynyň bir müň iki ýüz altmyş güni hem, ähtiň tassyklanylýan tutuş hepdesini aňladýar. Butparazçylygyň Hudaýyň halkyny aýak astyna alan bir müň iki ýüz altmyş ýyly hem, papalyk düzgüniň Hudaýyň halkyny aýak astyna alan bir müň iki ýüz altmyş ýyly hem, Musanyň näletiniň tutuş “ýedi wagtyny” aňladýar.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Ylhamyň on birinji babynda, bir müň iki ýüz altmyş günden soň, ýüz kyrk dört müň hökmünde ähtleşige girmek üçin öli süňkler gaýtadan dirildilýär. Emma olaryň şol äht gatnaşyklaryny amala aşyrmagy üçin, Danyýeliň dokuzynjy bapda edişi ýaly, ähtiň şertlerini berjaý etmegi talap edilýär. “Ýedi wagt” ähtiniň şertleri duşmanyň ýurdunda tapylanlar üçin anyk görkezmeleri öz içine alýar. Özüniň dargadylan hakykatyna oýananlar Rebbe dolanmagy islänlerinde, Lewiler kitaby 26 olara nähili dolanmalydygy barada görkezmeler berýär.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Sizden galanlar duşmanlaryňyzyň ýurtlarynda özleriniň boýun egmezlikleri zerarly horlanyp, kem-kemden ýok bolup giderler; atalarynyň günäleri sebäpli hem olar bilen bilelikde ýok bolup giderler. Eger olar özleriniň günäsini, atalarynyň günäsini, Maňa garşy eden dönükligini hem-de Maňa garşy çykyp ýaşaýyşlaryny boýun alsalar; Şeýle hem Men hem olara garşy çykyp, olary duşmanlarynyň ýurduna getirendigimi boýun alsalar; eger şonda olaryň sünnetsiz ýürekleri kiçeldilip, özleriniň günäsiniň jezasy bilen ylalaşsalar: Şonda Men Ýakup bilen baglaşan ähtimi, şeýle hem Yshak bilen baglaşan ähtimi, şeýle hem Ybraýym bilen baglaşan ähtimi ýatlaryn; ýurdy-da ýatlaryn. Levililer 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Mukaddes Ýazgylardaky “pine away” diýen aňlatma eremegi, zaýalanmagy we bütinleý sarp bolup gitmegi aňladýar. “Pine away” bolmak öli, gurak süňklere öwrülip zaýalanmakdyr. Şeýle hem bu görkezme ölümi kesgitleýär, çünki ol öz ýagdaýyna oýanýanlary “siziň duşmanlaryňyzyň ýurdunda” bolanlar hökmünde görkezýär.

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Ýok ediljek iň soňky duşman ölümdir. 1 Korinfliler 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

2020-nji ýylyň 18-nji iýulynda üçünji perişdäniň hereketindäki ilkinji lapykeçlik bolup geçdi. Ol mukaddes pygamberlik özgertme çyzyklaryndaky beýleki ähli ilkinji lapykeçlikler arkaly öňden nusgalanyp görkezildi. Ezekieliň otuz ýedinji baby soňky günlerde Hudaýyň halkyny dargadylan, bozulyp zaýalanan we ýok bolup gutaran ýagdaýda, diňe gury öli süňkleriň jülgesine öwrülen hökmünde kesgitleýär. Olar duşmanyň ýurdundadyr, ol hem ölüm ýurdudyr. Ylham kitaby on birinji bapda iki şaýat öldürildi we köçede taşlanyp goýuldy. Ähli pygamberler biri-biri bilen ylalaşýarlar. Şonuň üçin Musa Ezekieliň jülgesiniň içinden geçýän köçede ýatan ölülere ýüzlenýär. Olar lapykeçlik ýagdaýyndaka, Ýeremiýa arkaly görkezme berilýär.

> 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 yza dolansaň, onda Men seni gaýtadan dikelderin, sen hem Meniň öňümde durarsyň; eger gymmatlyny bihaýadan aýryp alsaň, sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Ýermeýa 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yermeýa şeýle habardar edilýär: eger ol Hudaý adyndan geplemek islese, onda ol dolanmaly, we şeýle etmek bilen gymmatly zady bihaýa zatdan aýyrmaly. Parçanyň mazmuny bihaýa zatlaryň onuň ýanyna dolanmaly däl bolanlar diýlip görkezýändigini anyk edýär. Ol bu parçada lapykeç ýagdaýynda suratlandyrylanda, özüniň ýalňyz bolandygyny beýan edýär.

> 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. Jeremiah 15:17.

> Men masgaralaýjylaryň ýygnagynda oturmadym, ne-de şatlandym; Seniň eliň sebäpli men ýalňyz oturdym, çünki Sen meni gaharlylyk bilen doldurdyň. Ýeremiýa 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Ýermeýa “masgaralaýjylaryň ýygnagynda” oturmandy, çünki ol ýeke özi otyrdy. Ol masgaralaýjylaryň ýygnagy bolan nejisleriň ýanyna dolanmaly däldi. 1863-nji ýylda Adwentizm Musanyň “ýedi wagtyny” ret etmek üçin Wawilonyň gyzlarynyň Mukaddes Kitaba degişli usulýetine dolanyp baranda, “masgaralaýjylaryň ýygnagyna” dolanyp barmagyna başlady. Emma Ýermeýa Milleritleriň taryhyndan hem beter, has takygy, ahyrzamana degişli gürrüň edýär. Öli süňkleriň jülgesindäkiler duşmanlaryň ýurdudadygyny hakykat hökmünde aňanlarynda, köçede olaryň ölüminiň üstünden şatlananlaryň ýanyna hiç haçan dolanmaly däldirler. Şol topar Ýermeýanyň ýanyna dolanyp biler, ýöne ol olaryň ýanyna dolanyp bilmez.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Emma olar yzyna dolanjak bolsalar, onda olar “ýedi wagt” bilen gönüden-göni baglanyşykly bolan Musa tarapyndan berlen görkezmeleri hem berjaý etmelidirler. Ylham kitaby on birinji bapda köçede öli ýatanlar üç ýarym günläp ölüdirler; bu bolsa pygamberlik taýdan “çöl”dür.

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Şonuň üçin ölileriň ilkinji oýanyşy, süňkleriň biri-birine birleşmegine sebäp bolýan, emma olaryň heniz diri däl wagtynda, bir habar arkaly amala aşyrylýar. Olary güýçli bir goşuna öwürmek üçin dört ýeliň habary, ýagny möhürleme habary zerurdyr. Olary bir ýere jemleýän ilkinji habar bolsa “sesden” gelýär.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Hudaýyňyz diýýär: “Halkymy teselli ediň, ony teselli ediň. Iýerusalime ýürekden sözläň we oňa jar ediň: onuň söweş döwri tamamlandy, onuň günäsi bagyşlandy; çünki ähli günäleri üçin ol Rebbiň elinden iki esse aldy. Çölde gygyrýanyň sesi: Rebbe ýol taýýarlaň, biyabanda Hudaýymyz üçin göni ýol ediň. Her jülge beýgeldiler, her dag hem depä aşak ediler; egri ýerler göni ediler, büdür-südür ýerler tekizlige öwrüler.” Işaýa 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Ses çölden gelýär, ol “ýedi wagtlyk” dagynyklygyň nyşanydyr. Ol ses çöldedir, çünki Ezekiel hem öli süňkleriň jülgesine alnyp gidildi. Ol uzakdan däl-de, hut şol jülgäniň içinden şaýatlyk edýärdi.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Rebbiň eli meniň üstümdedi, ol meni Rebbiň Ruhunda alyp çykdy-da, süňklerden doly bolan jülgäniň ortasynda goýdy. Ezekiel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Jülge üç ýarym günüň çöli bolup durýar. Sesiň wadasy, Iýerusalimiň günäsiniň bagyşlanandygydyr we onuň söweşiniň tamamlanandygydyr. Bu wada ahyrky günlerde amala aşyrylýan ýüz kyrk dört müň adamyň möhürlenmegini aňladýar. Emma onuň günäsiniň bagyşlanmagy, ähli günäleri üçin «iki esse» almagy bilen baglanyşyklydyr. Musa tarapyndan hödürlenen bejeriş çäresi diňe özleriniň günälerini däl, eýsem atalarynyň hem günälerini boýun almagy talap edýär. Eger olar şol buýrugy ýerine ýetirseler, olaryň günäsi bagyşlanar.

We will continue these truths in the next article.

Bu hakykatlary indiki makalada dowam etdireris.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Hawa, bütin Ysraýyl Seniň kanunyňy bozdy, hatda Seniň sesiňe boýun bolmazlyk üçin ondan ýüz öwrüp gitdi; şonuň üçin-de üstümize nälet döküldi we Hudaýyň hyzmatkäri Musa kanunynda ýazylan ant bize geldi, sebäbi biz Oňa garşy günä etdik. Ol bize garşy we bizi höküm eden kazylarımıza garşy aýdyp geçen sözlerini başymyza uly bir bela getirmek arkaly berjaý etdi; çünki bütin asmanyň astynda Iýerusalime edilen ýaly zat edilmedikdir. Musa kanunynda ýazylyşy ýaly, bu betbagtçylygyň hemmesi başymyza geldi; emma biz Reb Hudaýyň huzurynda doga-dileg etmedik, beýle etmek bilen öz pisliklerimizden döneli we Seniň hakykatyňa akyl ýetiräýeli diýip. Daniýel 9:11–13.

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