In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
1856-njy ýylda “ýedi wagtyň” nury açyldy, we 1863-nji ýyla çenli şol nur ret edildi. Ýahudadan bolan pygamber bu nury pis patyşa Ýerobogama getirdi, emma Ýerobogam bu nury ret etdi. Işaýa şol bir nury pis patyşa Ahaza getirdi, we ol hem ony ret etdi. Şiloah howzy bilen baglanyşykly nury ret edendikleri sebäpli, Ýerobogamyň (demirgazykdaky) hem-de Ahazyň (günortadaky) patyşalyklary biziň eramyzdan öň 723-nji ýylda we degişlilikde biziň eramyzdan öň 677-nji ýylda demirgazykdan gelen bir patyşa tarapyndan gulçulyga alnyp gidildi.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Musa Harunyň pitnesinde; Işaýa Ahaz bilen we Ýermeýa beýleki patyşalar bilen bilelikde, soňky günleriň pitnesinde nuryň habarçylaryny şekillendirýänleriň hemmesini, ýagny Millerit taryhynyň wepaly adamlaryny wekilçilik etdiler. 1863-nji ýylyň soňky günleriň “birinji” krizisi hem-de Ylham kitabynyň on birinji babyndaky “uly ýer titremesiniň” soňky günleriň “soňky” krizisi (ýakyn wagtda geljek Ýekşenbe kanuny) bu pygamberlik setirleriniň hemmesinde şekillendirilýär. Ýahudadan bolan pygamber öz jogapkärçiliginden dänip giden bir pygamberi wekilçilik edýär we ahyrynda dinden çykan protestantizm bilen şol bir mazarda jaýlanýar. Onuň ölümi we jaýlanyşy, Beýteliň ýalançy pygamberiniň iýmitini iýip, içgisini içmegi saýlap almagyna jogap hökmünde boldy.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Ýekşenbe kanuny wagtynda papalygyň (Aşur patyşasynyň) tarapyndan ýeňlip, höküm astyna düşmek — bu ýagdaý Jeroboam bilen Ahazyň demirgazyk we günorta patyşalyklarynyň dargadylmagy arkaly öňden şekillendirilipdi — Ýahuda pygamberiniň ykbaly bilen gabat gelýär, çünki ol “arslan” bilen “eşegiň” arasynda öldi. “Arslan” Wawilonyň nyşanydyr; ahyrzamanda ol papalykdyr.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Ol çörek iýip, içip bolansoň, yzyna getiren pygamber üçin eşegi eýerledi. Ol gidip barýarka, ýolda bir arslan onuň öňünden çykyp, ony öldürdi; onuň jesedi ýoluň üstüne taşlanan ýatyrdy, eşek onuň ýanynda durdy, arslan hem jesediň ýanynda durdy. Ine, geçip barýan adamlar ýoluň üstünde taşlanan jesedi we jesediň ýanynda duran arslany gördüler; olar gidip, garry pygamberiň ýaşaýan şäherinde bu habary aýtdylar. Ýoldan ony yzyna getiren pygamber muny eşidende: «Bu, Rebbiň sözüne boýun bolmadyk Hudaýyň adamydyr; şonuň üçin Reb ony arslana tabşyrdy, arslan hem Rebbiň oňa aýdan sözüne görä ony ýyrtyp öldürdi» diýdi. Soňra ol ogullaryna ýüzlenip: «Maňa eşegi eýerläň» diýdi. Olar hem eşegi eýerlediler. Ol gidip, onuň jesedini ýoluň üstüne taşlanan halda tapdy; eşek bilen arslan jesediň ýanynda durdular; arslan jesedi iýmändi-de, eşegi-de ýyrtmady. Pygamber Hudaýyň adamynyň jesedini alyp, eşegiň üstüne goýdy we yzyna getirdi; garry pygamber aglamak we ony jaýlamak üçin şähere geldi. Ol onuň jesedini öz mazarynda goýdy; olar onuň üçin aglap: «Wah, doganym!» diýdiler. Ony jaýlandan soň, ol ogullaryna şeýle diýdi: «Men ölsem, meni Hudaýyň adamynyň jaýlanan mazarynda jaýlaň; meniň süňklerimi onuň süňkleriniň gapdalyna goýuň. Çünki onuň Rebbiň sözi bilen Beýteldäki gurbanlyk sütünine garşy, şeýle hem Samariýanyň şäherlerindäki belent ýerleriň ähli öýlerine garşy jar eden sözi hökman amala aşar». 1 Patyşalar 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Ýahuda pygamberi iki nyşanyň arasynda öldi. Arslan Wawilonyň nyşanydyr, ahyrky günlerde häzirki zaman Wawilony bolsa Demirgazygyň Patyşasydyr; ol Danyýel kitabynyň on birinji babynyň kyrk bäşinji aýatynda aýdylyşy ýaly, oňa kömek edýän hiç kim bolmazdan öz soňuna gelýär. Onuň häkimiýetiniň alamaty günüşe sežde etmekdir; bu dördünji nejislikdir, we Ýehezkil kitabynyň sekizinji babynda Laodikýa Adventizminiň dördünji nesliniň güne tarap tagzym edip duran görnüşde beýan edilýän ýeri hem şol ýerdir. Milleriň düýşünde oňa diňe şaý-sepleriň pytradylyp, üstleriniň ýapylandygy däl, eýsem Mukaddes Kitaby aňladýan sandygyň özüniň hem parçalanyp taşlanandygy görkezildi.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Adwentizmiň üçünji neslinde Injiliň diýlip atlandyrylýan häzirki zaman terjimelerini ulanmagy girizmek işi Adwentizmiň ýolbaşçylygy tarapyndan öňe sürüldi. Diýlip atlandyrylýan şol häzirki zaman terjimeleri günä adamy bilen azgyn protestantizmiň ylahyýatçylary tarapyndan öňe sürülýän bozulan golýazmalar toplumyndan alnan terjimelerdi. Milleriň sandygydyr gapyrjagy bozulan däl golýazmalardan terjime edilen King James Version boldy.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Laodiseýaly Adventizmiň dördünji nesline gelnende, ybadathana Rim ybadathanasynyň we onuň gyzlarynyň konfederasiýasy bolan Bütindünýä Ybadathanalary Geňeşine goşuldy. Adventizm öz ukuda ýatan sürüsiniň hatyrasyna, köp ýyllap Bütindünýä Ybadathanalary Geňeşinde diňe «synçylar»dyklaryny öňe sürdi, tä şol pis konfederasiýanyň düzgünnamalary «synçy» derejesiniň doly ses bermäge ygtyýarly agzany aňladýandygyny ýüze çykarýança!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Olaryň dördünji neslinde olar iki gezek “günä adamy”na altyn medal berdiler. Medallaryň iň bolmanda biriniň ýüzünde Mesihiň Ikinji Gelişi baradaky katolik düşünjesi nagyşlanypdy; onda Isanyň gaýdyp geleninde Öz aýagyny ýeriň üstüne goýşy şekillendirilipdi, şeýle hem Mesihiň aňyrsynda katolik gün nury halosy bardy, üstesine-de dördünji tabşyrygyň katolikçe gysgaldylan görnüşi ýerleşdirilipdi, ol bolsa diňe şeýle diýýärdi: “şenbe gününi ýatla.” Kazyýet işiniň dowamynda (bu kanuny beýannamadyr) General Konferensiýanyň Prezidenti şaýatlyk berdi; şol ýerde ol Ýedinji-gün Adventist ybadathanasynyň ozal papalygy antihrist hasaplaýandygyny, emma onuň ybadathanasynyň bu ynanjy köp wagt mundan öň “taryhy hapa üýşmegine” tabşyrandygyny aýtdy.
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Dördünji nejislik (nesil), Iýerusalim ýygnagynyň ýigrimi bäş ýolbaşçysynyň güne baş egýän ýeridir. Öňe barýan nejislikler başynda goýlan, gabanjaňlygyň şekili bilen başlady; bu başlangyjy alamatlandyrýardy. Ýahudadan bolan pygamber ahyrsoňy dinden dönen protestantizm bilen jaýlanýar, we ýolbars (Wawilon) ony öldürýär; çünki ol dinden dönen protestantizmiň usulyna gaýdyp bardy, şonuň üçin hem görnüşi kimiň berjaý edýändigini, ýagny ony Romanyň berkarar edýändigini tanap bilmeýär; we günä adamy nyşany bilen berkarar edilen görnüş ýok ýerde, ahyrsoňy sen günä adamyň tarapynda bolarsyň.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Söze düşünmekde bulaşýanlar, antihristiň manysyna düşünip bilmedikler, elbetde, özlerini antihristiň tarapynda goýarlar.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Ýahudadan bolan pygamber Beýteldäki ýalançy pygamber bilen bir ýerde jaýlandy; ol bolsa ony özüniň “dogany” diýip atlandyrdy, we ol iki nyşanyň arasynda öli tapyldy. “Ýolbars” onuň antihristi tanamakda şowsuzlyga uçrandygyny aňladýardy, “eşek” bolsa Yslamyň nyşanydyr. Laodikeýa Adventizmi eýýäm 2001-nji ýylyň 11-nji sentýabry baradaky dymyşlygy arkaly üçünji Hasratyň Yslam baradaky mowzugynyň Ýarygijäniň Çagyryşy, ýagny soňky ýagşyň habarydygyny tanamaýandygyny görkezdi. Soňky ýagşyň habaryny tanamazlyk — ölümdir! Soňky ýagyş 2001-nji ýylyň 11-nji sentýabrynda, Ylham on sekizdäki güýçli perişde inende, Nýu-Ýork şäheriniň beýik binalary ýykylanda başlandy. “Ýagyş” bir habardyr, we ony kabul etmek üçin şol habar tanalmalydyr.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Biz soňky ýagşy garaşmaly däldiris. Ol üstümize düşýän merhemetiň çygy we ýagmyrlaryny tanajak hem-de kabul edip alajaklaryň ählisine gelýär. Biz ýagtylygyň böleklerini ýygnap alanymyzda, bize Özüne ynanmagymyzy isleýän Hudaýyň üýtgewsiz merhemetlerine ýokary baha berenimizde, onda her bir wada berjaý ediler. [Işaýa 61:11 sitata getirilýär.] Bütin ýer Hudaýyň şöhraty bilen doldurylmalydyr.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Bütin ýer ýüzi” 2001-nji ýylyň 11-nji sentýabrynda bolan wakany bilýär, emma şol ýerde başlanýan we ahyrsoňunda bütin ýer ýüzüni Hudaýyň şöhraty bilen nurlandyrýan habary kabul etmek üçin, ol habar ykrar edilmelidir. “Ykrar etmek” sözi “bir zadyň bilimini, şol bilimi açyk boýun almak bilen ýa-da almazdan, ýatlap çykarmak ýa-da täzeden gazanmak” diýmegi aňladýar. Biz bir adamy uzakdan ykrar edýäris, haçan-da ony öň görendigimizi ýa-da ozal tanandygymyzy ýatlap çykarsak. Biz onuň ýüz-keşbini ýa-da sesini ykrar edýäris.” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Laodikiýaly Adventist 2001-nji ýylyň 11-nji sentýabrynda gelen giçki ýagyş habaryny diňe şu ýagdaýda tanap biler: eger-de olar geçmişde ylahy güýjüň şol bir görnüşdäki ýüze çykyşyny görendiklerini ykrar etseler. 1840-njy ýylyň 11-nji awgustynda Yslamyň ikinji Belasynyň pygamberligi ýerine ýetirilende, Ylhamyň onunjy babyndaky gudratly perişde inip geldi. Şol taryh doly kämillik bilen gaýtalandy, haçan-da 2001-nji ýylyň 11-nji sentýabrynda Yslamyň üçünji Belasynyň pygamberligi ýerine ýetirilende, Ylhamyň on sekizinji babyndaky gudratly perişde inip gelende; we üçünji Belanyň Yslamyny tanamazlyk — döwrebap Wawilonyň ýolbarsy tarapyndan getirilen ölüme ýabany arap eşegi tarapyndan alnyp gidilmekdir.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Möhürlenen kitaby okap bilmeýän Efraýymyň serhoşlary Millerçi taryhynyň gaýtalanýandygyny görüp bilmeýärler, çünki şol tanama “setir üstüne setir” diýen soňky ýagşyň usulyýetine esaslanýar. Taňrynyň güýjüniň Millerçi taryhynda ýüze çykmagynyň soňky günlerde gaýtalanýandygy baradaky düşünje dönük protestantizmiň we katolisizmiň usulyýeti bilen goldanyp bilinmez.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Üçünji perişdäniň habarynyň yglanyna goşulýan perişde bütin ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde bütin dünýäni gurşap alýan gerimli we adatdan daşary kuwwatly bir iş öňünden aýdylýar. 1840–44-nji ýyllaryň advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik nokadyna ýetirilipdi, we käbir ýurtlarda XVI asyryň Reformasiýasyndan bäri haýsydyr bir ýurtda görlenleriň iň beýik dini gyzyklanmasy bolupdy; emma bularyň hemmesi üçünji perişdäniň soňky duýduryşy astyndaky gudratly hereket tarapyndan geçilip gidilmelidir.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Häzirki Ysraýylyň kör ýolbaşçylary öz usullary sebäpli soňky günlerde öňki ýyllarda bolşy ýaly, Hudaýyň güýjüniň ýüze çykmagynyň gaýtalanjakdygy baradaky hakykaty ret etmäge mejbur bolýarlar.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Bu ýerde biz ýygnagyň — Rebbiň mukaddes ýeriniň — Hudaýyň gazabynyň zarbasyny ilkinji bolup duýandygyny görýäris. Gadymy ýaşulular, ýagny Hudaýyň özlerine uly nur beren we halkyň ruhy bähbitleriniň goragçylary bolup duran adamlar, özlerine ynanylan amanata hyýanat etdiler. Olar öňki günlerdäki ýaly gudratlara we Hudaýyň güýjüniň aýdyň ýüze çykyşyna garaşmagyň gerek däldigi baradaky orny eýelediler. Zamanlar üýtgedi. Bu sözler olaryň imansyzlygyny berkidýär, we olar şeýle diýýärler: Reb ýagşylyk hem etmez, ýamanlyk hem etmez. Ol Öz halkyny höküm bilen jezalandyrmak üçin gelmäge juda merhemetlidir. Şeýlelikde, Hudaýyň halkyna olaryň günälerini we Ýakup öýüne olaryň ýazygyny görkezmek üçin sesini hiç haçan ýene-de surnaý ýaly galdyrmajak adamlaryň agzyndan: “Parahatlyk we howpsuzlyk” diýen gygyryş eşidilýär. Üýrmek islemän dilsiz itlere dönen şol adamlar, gaharlanan Hudaýyň adalatly ar alyşyny duýanlardyr. Erkekler, gyzlar we kiçi çagalar hemmesi bilelikde heläk bolýar.” Testimonies, volume 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Iýerusalimiň sowatsyzlaryny dolandyrýan alym adamlaryň Laodikeýa körlügi soňky ýagşy tanamaga ukyply däldir, çünki olar diňe bir Müň‑mukaddes Kitaba degişli bozulan usulyýeti ulanman, eýsem olaryň ýalan pikir ýöretmeleriniň getiren netijenamalary hem olary öňki döwürlerdäki ýaly Hudaýyň güýjüniň geljekdäki islendik zohuryny inkär etjek ýagdaýa getirýär. Şeýle-de, Malakiýanyň üçünji baby Ähtiň Habarçysy Lewiniň ogullaryny päklände, şol wagt sadakanyň gadymy günlerdäki ýaly boljakdygyny görkezýär.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Hakyky Şaýat şeýle yglan edýär: ‘Men seniň işleriňi bilýärin.’ ‘Toba et-de, ilkinji işleri et.’ Ine, hakyky synag, Hudaýyň Ruhunyň öz söýgüsi bilen seni doldurmak üçin ýürekde işleýändiginiň subutnamasy şudur. ‘Toba etmeseň, saňa tiz gelerin-de, çyradanyňy ýerinden aýraryn.’ Ybadathana, çyg, ýagyn we güneş alyp, bol miwe bermeli bolan, emma ylahy gözlegde üstünde ýaprakdan başga hiç zat tapylmaýan miwesiz agaja meňzeýär. Biziň ybadathanalarymyz üçin nähili çuňňur oýlandyryjy pikir! Dogrudan-da, her bir adam üçin nähili çuňňur! Hudaýyň sabyrlylygy we çydamlylygy haýran galdyryjydyr; emma ‘toba etmeseň,’ ol tükenjekdir; ybadathanalar, biziň edaralarymyz, ‘Men baýdyryn, baýlygym artdy, hiç zada mätäç däl’ diýýän mahaly, gowşaklykdan gowşaklyga, sowuk görnüşparazlykdan ruhy ölülige tarap giderler. Hakyky Şaýat şeýle diýýär: ‘Özüňi betbagt, perişan, garyp, kör we ýalaňaçdygyňy bilmeýärsiň.’ Olar öz ýagdaýlaryny haçan-da bolsa aýdyň görerlermikä?”
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
«Ybadathanalarda Hudaýyň gudratly güýjüniň ajaýyp bir görnüşi bolar; emma bu, Rebbiň öňünde peselmedik we ýüreginiň gapysyny boýun alma hem-de toba arkaly açmadyk adamlara täsir etmez. Ýeri Hudaýyň şöhraty bilen ýagtylandyrýan şol güýjüň ýüze çykyşynda olar diňe körlüginde howply diýip hasap edýän bir zady, gorkularyny oýaryp, oňa garşy durmaga özlerini berkitjek bir zady görerler. Reb olaryň pikirlerine we garaşýan zatlaryna görä işlemeýändigi sebäpli, olar bu işe garşy çykarlar. “Näme üçin,” diýip olar aýdýarlar, “biz Hudaýyň Ruhuny bilmeli dälmi, biz bu işiň içinde köp ýyllardan bäri bolanymyzda?”—Sebäbi olar Hudaýyň habarlarynyň duýduryşlaryna, ýalbaryşlaryna jogap bermediler, eýsem yzygiderli: “Men baý, mal-mülkde artdyrylan, hiç zada mätäç däl” diýdiler. Ukyb, uzak wagtlyk tejribe, eger-de adamlar özlerini Adalat Gününiň ýagty şöhleleriniň astyna goýmasalar, hem-de Mukaddes Ruhuň peşgeşi arkaly çagyrylyp, saýlanyp, taýýarlanylmasalar, adamlary ýagtylygyň geçirijileri etmez. Mukaddes zatlary dolandyrýan adamlar Hudaýyň güýçli eliniň astynda özlerini peseldenlerinde, Reb olary ýokary galdyrar. Ol olary duýgur adamlar—Onuň Ruhunyň merhemetinde baý adamlar eder. Olaryň güýçli, özdiýenli häsiýet aýratynlyklary, olaryň gaýduwsyzlygy, dünýäniň Nuryndan saçýan ýagtylykda aýan görüner. “Men saňa tiz gelerin we toba etmeseň, çyradanyňy öz ýerinden aýyraryn.” Eger siz Rebbi tutuş ýüregiňiz bilen gözleseňiz, Ol size tapylar». Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Ýahuda pygamberiniň ölümi häzirki Babiliň “arslany” bilen hem, ýagny pygamberlik taryhynyň görnüşini binýat edýän pygamberlik nyşany bilen hem, şeýle hem “eşek” bilen hem beýan edilýär. Ýazgylarda Yslamyň ilkinji agzalşy, Ysmagyl “ýabany adam” hökmünde tanadylanda bolýar.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Ol ýabany adam bolar; onuň eli her adama garşy, her adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň huzurynda ýaşar. Gelip çykyş 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Mukaddes Ýazgylarda ilkinji gezek agzalmak düzgüni, nyşanyň ähli häsiýetleriniň şol ýerde öz içine alnanlygyny görkezýär; çünki Hudaýyň Sözi tohumdyr, tohum bolsa bütin ösümligi miwesine ýetirmek üçin zerur bolan ähli DNK-ny özünde saklaýar. “Ýabany adam” diýip terjime edilen söz “ýabany arap eşegi” diýen sözdür. Hakykat Ýazgylarynda “eşek” Yslamyň nyşanlarynyň biridir.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Ezekieliň otuz ýedinji babyndaky, öli süňkleriň janlanyp, beýik bir goşun bolup aýaga galýan habary, üçünji Wanyň Yslam habarydyr, we şol habar soňky günleriň Ýarygije Gykylygynyň habarydyr. White uýamyz Mesihiň ýeňişli görnüşde Iýerusalime girmeginiň Ýarygije Gykylygynyň habaryny aňladandygyny gönüden-göni öwredýär.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Ýary gije jarçylygy kän derejede delil arkaly ýaýramady, muňa garamazdan Mukaddes Ýazgydan getirilen subutnamalar aýdyň hem gutarnyklydy. Onuň bilen bilelikde jana täsir edip, ony herekete getirýän itergi beriji bir güýç bardy. Onda ne şübhe bardy, ne-de sowal. Mesihiň Ýerusalime şan-şöhratly girişi mahalynda, baýramy berjaý etmek üçin ýurduň ähli künjeklerinden ýygnanan halk Zeýtun dagyna üýşdi, we Isany ugratýan mähelle goşulanda, şol pursatyň ylhamyny kabul edip, bu gykylygy has-da güýçlendirmäge kömek etdi: ‘Rebbiň adyndan gelýän mübärek bolsun!’ [Matthew 21:9.] Şonuň ýaly-da, Adventist ýygnaklaryna gelen imansyzlar — käbiri bilesigelijilikden, käbiri bolsa diňe masgaralamak üçin — ‘Ine, Giýew gelýär!’ diýen habara ýoldaş bolan ynandyryjy güýji duýdular.” Ruhy pygamberlik, 4-nji jilt, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Isa Mesihiň Ylhamy ahyrky günlerde möhüri açylýan iň soňky habardyr we ol üçünji Hasrata degişli Yslamy hem öz içine alýar. Möhüri açylýan habar bolan Mesih Iýerusalime girende, şeýlelikde ahyrky günleriň Gije ýarymyndaky çagyryşyny nyşanlandyranda, Ol bir “eşek” tarapyndan alnyp baryldy (Onuň habary alnyp baryldy). Mesihiň dogrulygy baradaky iň soňky habar Yslam tarapyndan alnyp barylýar.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Yslam ýabany arap eşegi bilen şekillendirilşi ýaly, ýabany adam boldy, häzirem şeýledir we şeýle hem bolar; görmek isleýän her kim (we görmek islemeýänler hem köpdür) häzirki wagtda Yslam tarapyndan alnyp barylýan urşuň ýabany dälilikdigini aňsatlyk bilen “tanap biler”. Ahyretde uly bir jynsy sylag boljakdygyna ynanyp, özüni öldürmäge taýýarlyk görkezmek şeýtani dälilikdir. Yslam barada ilkinji agzalma, onuň ýabany adam boljakdygyny görkezdi.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Yslamyň söweşi bütin ynsanlygy Üçünji Hasratyň barha güýçlenýän söweşine garşy söweşmek üçin bir ýere jemleýär. Yslam bir dünýä hökümetiniň amala aşyrylmagy üçin pygamberlik mantygydyr, hem-de globalistler Ikinji Jahan urşundan soň ýewreýleri bilkastlaýyn Ysraýyl ýurduna gaýtaryp getirendiklerini, munuň bilen Yslamyň ýewreýlere garşy gadymy ýigrenjini ulanyp, Üçünji Jahan urşuny başlanjakdyklaryny öwredýärler. Globalistler özleriniň bir dünýä hökümetini ornaşdyrmak üçin Üçünji Jahan urşuna mätäç boljakdyklaryna ynanýarlar we munuň şeýledigini onlarça ýyllap öwredip geldiler. Globalistleriň öz sözleri bilen beýan edilen azgynlaşan niýetleri Yslamyň Mukaddes Kitapdaky ornuna laýyk gelýär.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Yshmaýylyň pygamberlik DNT-siniň, onuň ilkinji gezek agzalýan aýatynda ýüze çykýan iň çynlakaý bölekleriniň biri, “ýabany adam” ruhy bolan onuň ruhunyň “ähli doganlarynyň öňünde mesgen tutýandygy” hakykatydyr. Üçünji Bela diňe radikal yslamyň käbir toparlarynyň gatnaşjakdygy baradaky pikir Hudaýyň Sözüne laýyk gelmeýär. Her bir dini ynanç ugrunda birnäçe ýaman alma tapylýar, emma musulman dininiň aglaba böleginiň parahatçylygy söýýän raýatlar diýen umumy syýasy taýdan dogry garaýyş ne olaryň öz mukaddes kitabyna, ne-de Mukaddes Kitaba laýyk gelýär.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Kur’an, Allahyň her bir yzyna eýerijisiniň tutuş dünýäni Şerigat kanunyna laýyk getirmegiň onuň borjudygyny öwredýär; we Gelip çykyş kitabynda Yslamyň ilkinji agzalşy Ysmagyň “wagşy adam” ruhunyň Yslamyň her bir yzyna eýerijisinde boljakdygyny kesgitleýär. Kur’an gönüden-göni öz tarapdarlaryna, edil Katoliklikdäki ýaly, ilatyň üstünden öz dini düzgünini zor bilen ýöretmäge entek güýji ýetmeýän ýerlerinde ýaşanlarynda, edeplilikli ýaly görünmegi öwredýär.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Ýahudadan bolan pygamber Ýerobogamyň patyşalygy ilkinji gezek esaslandyrylanda onuň garşysyna çykdy. Dinden dönen protestantizm 1844-nji ýylda başlandy, we ol derrew Iň Mukaddes Ýere girip, Hudaýyň kanunyny, şol sanda ýedinji günüň Sabatyny açyp tapan Millerçi Adventizm tarapyndan garşylandy. Millerçi Adventizme, Ýeremiýa arkaly görkezilişi ýaly, Hudaýa dolanmak, emma hiç haçan “masgaralaýjylaryň ýygnagyna” gaýdyp barmamak aýdyldy. Ýahudadan bolan pygambere gelen şol bir ýoly bilen gaýdyp barmaly däldigi, şeýle hem Beýteliň ýalançy pygamberiniň naharyndan iýip-içmeli däldigi buýruldy, emma ol şeýledi. Ýahudadan bolan pygamberiň ölümi simwolik taýdan papalygy we Yslamy aňladýan iki nyşanyň arasynda ýerleşdirildi. Laodikiýa Adventizmi şol iki hakykaty görüp bilmeýär, sebäbi olar 1863-nji ýylda öz ruhy gözlerini özleri oýup çykardylar we Adventizmiň binýatlaryny galp teňňeler we gymmatbahaly daşlar, şeýle hem dinden dönen protestantizmiň we katolisizmiň usulyýeti bilen berkitmek üçin Uilýam Milleriň ulanan gymmatbahaly daşlaryny we usulyýetini ört-basyr etmek işine başladylar.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Kir süpürgeli Adam” indi Öz döşegini süpürýär, gymmatbaha daşlary dikeldip, olary stoluň üstüne goýsun diýip Miller’e berýär, emma Adventizm olaryň 1844-nji ýylda Onuň halky hökmünde göterilen galyndy halkdygyna bolan ynanjy sebäpli kör edilendir.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Özüňiziň içinizde: “Biziň atamyz Ybraýymdyr” diýmäni hem pikirem etmäň; çünki size aýdýaryn: Hudaý şu daşlardan hem Ybraýyma perzentler döretmäge güýji ýetýändir. Indi bolsa palta agaçlaryň köküniň dibine goýlandyr; şonuň üçin hem gowy miwe bermeýän her bir agaç çapylýar-da, oda taşlanýar. Men sizi toba etmek üçin suw bilen çokundyrýaryn; emma menden soň gelýän menden has gudratlydyr, Men Onuň aýakgabyny götermäge hem mynasyp däl; Ol sizi Mukaddes Ruh bilen we ot bilen çokundyrar. Onuň eleği elindedir, Ol harmanyny düýpli arassalap, bugdaýyny ambarna ýygnar; samanı bolsa söndürilmez ot bilen ýakar. Matta 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Laodikiýa Adventizmi, toba edip biläýjek şol aýry-aýry adamlardan başga, Rebbiň agzyndan tüýkürilip çykarylar. Laodikiýa Adventizmi, Milleriň habaryny ret eden öňki äht halkynyň jaýlanan şol bir mazarynda jaýlanmalydyr; çünki olar hem indi ýüz kyrk dört müň bilen baglanyşykda öňki äht halkydyr. 1863-nji ýyldaky pitne Ýahudadan gelen pygamber arkaly şekillendirilýär; ol hem Ýoşyýa patyşa barada öňünden aýdyş galdyrypdy.
We will continue this study in the next article.
Bu gözlegi indiki makalada dowam etdireris.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Dünýä meňzemegiň deregine, biz dünýäden has-da has tapawutly bolmalydyrys. Şeýtan Hudaýyň hakykatyna garşy ussatlyk bilen alnyp barylýan göreşi amala aşyrmakda ýygnaklar bilen birleşdi we birleşmegini dowam etdirer. Hudaýyň halky tarapyndan dünýäde öňe gidişlik gazanmak üçin edilýän her bir iş garaňkylygyň güýçleriniň gaýduwsyz garşylygyny döreder. Duşmanyň soňky beýik çaknyşygy iň berk tutanýerli çaknyşyk bolar. Ol garaňkylygyň güýçleri bilen ýagtylygyň güýçleriniň arasyndaky iň soňky söweş bolar. Hudaýyň her bir hakyky perzendi Mesihiň tarapyndan gaýduwsyz söweşer. Bu beýik krizisde özüni Hudaýyň tarapyndan däl-de, dünýäniň tarapyndan has köp goýberýänler ahyrsoňy bütinleý dünýäniň tarapyndan orun alarlar. Söze düşünmekde bulaşýanlar, antihristiň manysyny görüp bilmeýänler, gürrüňsiz antihristiň tarapyndan orun alarlar. Häzir biziň üçin dünýä bilen garyşyp-gatnaşmagyň wagty däldir. Daniýel öz paýynda we öz ornunda durandyr. Daniýeliň we Ýahýanyň pygamberlikleri düşünilmelidir. Olar biri-birini düşündirýärler. Olar dünýä her kimiň düşünmeli hakykatlaryny berýärler. Bu pygamberlikler dünýäde şaýatlyk etmeli. Şu soňky günlerde olaryň ýerine ýetmegi arkaly, olar öz-özlerini düşündirerler.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Reb dünýäni onuň etmişi üçin jezalandyrjak bolýar. Ol özlerine berlen ýagtylygy we hakykaty ret edendikleri üçin dini toparlary hem jezalandyrjak bolýar. Birinji, ikinji we üçünji perişdäniň habarlaryny birleşdirýän beýik habar dünýä berilmelidir. Bu biziň işimiziň esasy ýüki bolmalydyr. Mesih’e hakykatdan iman edýänler Ýehowanyň kanunyna aç-açan laýyk ýaşarlar. Şenbe güni Hudaý bilen Onuň halkynyň arasyndaky nyşandyr, we biz Şenbäni berjaý etmek arkaly Hudaýyň kanunyna laýyklygymyzy görnükli etmelidiris. Ol Hudaýyň saýlanan halky bilen dünýäniň arasyndaky tapawut nyşany bolmalydyr. Hudaýa wepaly bolmak örän uly many aňladýar. Muňa saglyk özgertmesi hem girýär. Bu biziň iýmitimiziň ýönekeý bolmalydygyny, hemme zatda özümizi saklamalydygymyzy aňladýar. Stollarda şeýle köp duş gelýän dürli-dürli iýmitleriň köplügi zerur däldir, tersine, juda zyýanlydyr. Akyl hem beden saglygyň iň gowy ýagdaýynda saklanmalydyr. Diňe Hudaýy tanamakda we Ondan gorkmakda terbiýelenenler jogapkärçilikleri üstlenmek üçin saýlanyp alynmalydyr. Hakykatda uzak wagtlap bolup hem, dogrulygyň päk ýörelgeleri bilen ýamanlygyň ýörelgeleriniň arasynda tapawut edip bilmeýän, adalat, rehim we Hudaýyň söýgüsi baradaky düşünjesi bulanan adamlar jogapkärçilikden boşadylmalydyr.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Hudaýyň Öz halkynyň öwrenmeli möhüm sapaklary bar. Eger bu sapaklar öň öwrenilen bolsady, Onuň işi şu günki ýagdaýynda bolmazdy. Bir zat hökman edilmelidir. Ýakymsyzlygyny gazanmakdan gorkup, hakykat hyzmatkärlerden ýa-da jogapkär wezipedäki adamlardan gizlenilmeli däldir. Biziň edaralarymyz bilen ýuwaşlyk we hikmet bilen Hudaýyň ähli maslahatyny yglan etjek adamlar baglanyşdyrylmalydyr. Ten rahatlygynyň we tekepbirligiň içinde Onuň dolandyryşyna äsgermezçilik görkezenlere garşy Hudaýyň gazaby alawlandy. Olar işi ösüşden mahrum etmek howpuny döredýärler.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Her bir ýalan ýol aldawdyr, we dowam etdirilse, ahyrsoňy heläkçilige eltjekdir. Şonuň üçin Reb ýalan meýilnamalary saklap galýanlaryň heläk edilmegine ýol berýär. Hut wasp we ýaranjaň öwgüler eşidilýän pursatda, duýdansyz heläkçilik gelýär. Başgalaryň wepasyzlyk sebäpli alan käýinjini bilýändiklerine garamazdan, nesihatdan ýüz öwürýänler bar. Bular iki esse günäkärdirler. Olar Rebbiň islegini bildiler, ýöne ony ýerine ýetirmediler. Olaryň jezasy öz günäsine laýyk bolar. Olar Rebbiň sözüne gulak asmadylar.” Kress Collection, 105, 106.