If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Eger siz öňki makaladaky soňky bölege üns bilen sereden bolsaňyz, onda 1910-njy ýylda A. G. Daniellsiň “gündelik” meselesi boýunça Sister White bilen geçiren söhbetdeşligine özi bilen alyp gidendigini aýdýan Early Writings kitabynda duş gelýän şol bölegiň asyl çeşmesine hem sereden bolarsyňyz. “Gündelik” diýleniň Mesihiň mukaddes ýerdäki gullugyny aňladýandygyny öňe sürýän “ýalanlygy” berkarar etmäge çalyşanlar, höküm sagadynyň nidasyny berenlere beýan edilen dogry garaýşy Sister White tarapyndan gönüden-göni we aýdyň goldanmagyny pese gaçyrmaga mätäçdiler. Olaryň oýlap tapan “ýalanlygy” şundan ybaratdy: Sister White-iň anyklyk bilen duýdurýan ýeke-täk duýduryşy wagt bellemek baradaky duýduryş bolupdyr. Artur White öz terjimehalynda şony berkarar etmäge çalyşýar, we onuň kakasy, Ellen Whiteyň ogly, hem-de Daniells şol toslanyp tapylan söhbetdeşlik arkaly muny subut etmäge synanyşýardylar.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Öň bellenip geçilişi ýaly, uýa Waýt bilen Daniellsiň arasynda “gündelik” meselesi barada geçirilen haýsydyr bir söhbetdeşlik hakynda hiç bir ýazgy ýokdur. Çak edilýän bu söhbetdeşlik 1931-nji ýylda öňe sürüldi. Eger uýa Waýt 1910-njy ýylda geçirilen bir söhbetdeşlikde Daniellsiň “gündelik” baradaky ýalňyş garaýşyny goldan bolsa, onda uýa Waýtyň öz garaýşyny ilerletmäge hyjuwlydygyny aýdyp görkezýän şol adamyň näme üçin onuň bu goldawyny ýigrimi bir ýyllap dymyp saklamaly? Bu söhbetdeşlik däldi, bu oýlap tapylan zatdy.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Söhbetdeşligi oýlap tapmak, onuň “gündelik” baradaky beýanynyň wagty bellemek babatdaky duýduryşyna tötänden degişli bir zat ýaly kontekstde görkezilmegini maksat edindi, we Artur Waýt 1931-nji ýylyň taryhyny nähili beýan edeninde bu ýalana öz yzlaryny goýdy. Hristian hökmünde ol taryhy diňe bolşy ýaly habar bermeli we taryhy gaýtadan ýoýmagy bu meselä goşmaly däldi. Biz soňky makalany 1850-nji ýyldaky, “Early Writings” kitabyndaky şol parçanyň gözbaş alyp gaýdýan bölegi bilen tamamladyk. Bu beýannama ilkinji gezek 1850-nji ýylda “Review” neşirinde, soňra bolsa “Experience and Views” kitabynda peýda boldy. Üçünji gezek ol “Early Writings” kitabynda duş gelýär, ýöne “Early Writings” kitabyna çenli bolan ösüşinde käbir üýtgeşmeler bolup geçdi. Şeýle-de bolsa, onuň işini abraýdan düşürmek synanyşyklarynda käbirleriniň öňe sürşi ýaly, pygamberlik Ruhunyň ýazgylarynyň köpüsiniň üýtgedilendigini biz aýtmazdyk.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Reb maňa 1843-nji ýylyň çyzgysynyň Öz eli bilen ugrukdyrylandygyny, onuň hiç bir böleginiň üýtgedilmeli däldigini görkezdi; sanlaryň hem Onuň isleýşi ýaly bolandygyny. Onuň eliniň käbir sanlardaky bir ýalňyşlygy örtüp, gizläp durandygyny, şonuň üçin Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini görkezdi.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Soň men ‘Gündelik’ bilen baglanyşyklylykda gördüm: ‘gurbanlyk’ sözi adamyň paýhasy tarapyndan goşulypdyr we tekste degişli däldir; Reb bolsa onuň dogry düşünjesini höküm sagadynyň çagyryşyny berenlere berdi. 1844-den öň, birlik bar wagty, tas hemmesi ‘Gündelik’ barada dogry garaýyşda birleşipdi; emma 1844-den bäri, bulaşyklygyň içinde, başga garaýyşlar kabul edildi, şonuň netijesinde garaňkylyk we bulaşyklyk geldi.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Bu parça aslynda 1849-njy ýylda çykan The Present Truth neşirinde ýerleşipdi, ýöne 1850-nji ýylyň noýabrynda Review and Herald-da çap edildi. Asyl golýazmada Waýt uýa Rebbiň ýakynda özüne görkezmiş birnäçe zady ýazýandygyny gös-göni beýan edýär, we bütin makalany okaýanyňyzda seredilip geçilen köp sanly mowzugy görersiňiz. Oňa görkezilen dürli-dürli takmynan ýigrimi töweregi mowzuk bardy. Esasy many şundan ybarat: asyl makalada “the daily” mowzugy bilen “wagty bellemek” mowzugy özüne görkezilen zatlaryň iki aýry-aýry ylhamy bolupdy.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Asyl golýazmada olar dürli abzatslarda görkezilipdi. Geçelge Experience and Views neşirinde gaýtadan çap edilende, redaktorlar White uýanyñ “the daily” baradaky öňdebaryjy garaýşy goldaýan abzatsyny, wagt bellemekden duýdurýan ondan soňky abzats bilen birleşdirdiler. Asyl nusgany okaýan wagtyňyz, käbir mowzuklara Baş Harplar arkaly aýratyn nygtama berilýändigini belläp geçiň. Ol “the daily” baradaky öňdebaryjy garaýşy makullaýan abzatsynda Daily sözüni Baş Harp bilen ýazýar, indiki abzatsda bolsa Time sözüni Baş Harp bilen ýazýar; şeýlelikde, özüne görkezilen bu iki mowzugyň arasynda göni tapawudy alamatlandyrýar.
“Dear Brethren and Sisters,
“Hormatly Doganlar we Uýalar,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Rebbiň maňa ýaňy-ýakynda görnüşde açyp görkezýän zatlarynyň gysgaça beýanyny size bermek isleýärin. Maňa Isanyň görki, şeýle hem perişdeleriň biri-birine bolan söýgüsi görkezildi. Perişde şeýle diýdi: —Olaryň söýgüsini görüp bilmýärsiňizmi?—şoňa eýeriň. Hut şeýlelikde, Hudaýyň halky hem biri-birini söýmeli. Aýyp doganyňa däl-de, gaýta özüňe ýükleneni has ýagşydyr. Men ‘nämäňiz bar bolsa satyň we sadaka beriň’ diýen habaryň käbirleri tarapyndan öz aýdyň nurunda berilmändigini; Halasgärimiziň şol sözleriniň hakyky maksadynyň açyk beýan edilmändigini gördüm. Men satuwyň maksadynyň, zähmet çekmäge we özüni ekläp bilmäge ukyply bolanlara bermek däl-de; hakykaty ýaýmakdygyny gördüm. Zähmet çekmäge ukyply bolanlary bikärlikde saklamak we olara ýüz bermek günädir. Käbirleri ähli ýygnaklara gatnaşmaga yhlasly boldular; Hudaýy şöhratlandyrmak üçin däl-de, ‘çörekler we balyklar’ üçin. Şeýleler öýlerinde bolup, öz elleri bilen ‘ýagşy zady’ edip zähmet çekseler, maşgalalarynyň mätäçliklerini üpjün etmäge we gymmatly häzirki hakykat işini goldamak üçin berere zatlarynyň bolmagyna has gowy bolardy.
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
Käbirleriniň imansyzlaryň öňünde hassalaryň şypa tapmagy üçin doga etmekde ýalňyşandyklaryny gördüm. Eger aramyzda kimdir biri syrkaw bolup, Ýakup 5:14, 15-e laýyklykda, ýygnagyň ýaşulularyny üstüne doga etmäge çagyrsa, biz Isanyň göreldesine eýermelidiris. Ol imansyzlary otagdan çykardy, soňra hassany şypalandyrdy; şonuň üçin aramyzda bolan hassalar üçin doga edenimizde, imany bolmadyk adamlaryň imansyzlygyndan aýry bolmaga çalyşmalydyrys.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Soňra men Isanyň şägirtlerini diňe öz ýanyna alyp, ýokarky otaga giren wagtyna, ilki olaryň aýaklaryny ýuwup, soň bolsa döwlen çöregi olara iýmäge berenine, munuň bilen Öz döwlen tenini aňladýandygyna, hem-de dökülen ganyny aňlatmak üçin üzüm şiresini berenine tarap ýene gönükdirildim. Men gördüm ki, hemmeler bu zatlara düşünjeli ýagdaýda çemeleşmeli we bu meselelerde Isanyň göreldesine eýermeli; şeýle hem, bu dessurlara gatnaşanlarynda, mümkin boldugyça imansyzlardan aýratyn bolmalydyrlar.
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Soňra maňa Isanyň Mukaddes ýerden çykanyndan soň, soňky ýedi belaň dökülip goýberiljekdigi görkezildi. Perişde aýtdy: Ol hudaýsızlaryň heläk bolmagyna ýa-da ölümine sebäp bolýan zat Hudaýyň we Guzynyň gazabydyr. Hudaýyň sesi bilen mukaddesler baýdakly goşun kimin güýçli we gorkunç bolarlar; emma olar şol wagt ýazylan hökmi ýerine ýetirmezler. Hökmüň ýerine ýetirilmegi 1000 ýylyň ahyrynda bolar.
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Mukaddesler ölmezlige öwrülenden, bilelikde ýokary alnyp gidilenden, liralaryny, täçlerini we ş.m. alandan hem-de Mukaddes Şähere girenden soň, Isa bilen mukaddesler höküm çykarmaga oturýarlar. Kitaplar açylýar: ýaşaýyş kitaby we ölüm kitaby; ýaşaýyş kitaby mukaddesleriň ýagşy işlerini öz içine alýar, ölüm kitaby bolsa erbetleriň ýaman işlerini öz içine alýar. Bu kitaplar Kanun kitaby bolan Injil bilen deňeşdirildi, we şoňa görä olar höküm edildiler. Mukaddesler Isa bilen bir agyzda erbet ölüleriň üstünden höküm çykarýarlar. Ine, serediň! diýip perişde aýtdy, mukaddesler Isa bilen bir agyzda hökümde oturýarlar we tenede edilen işlerine görä erbetleriň her birine ölçäp berýärler, hem-de höküm ýerine ýetirilende olaryň näme almalydygy atlarynyň garşysynda ýazylýar. Men munuň Mukaddes Şäheriň ýere inmeginden öň, 1000 ýylyň dowamynda, Isa bilen mukaddesleriň Mukaddes Şäherdäki işi bolandygyny gördüm. Soňra 1000 ýylyň ahyrynda Isa, perişdeler we Onuň bilen bolan ähli mukaddesler Mukaddes Şäherden çykýarlar; we Ol olar bilen bile ýere inip barýarka, erbet ölüler direldilýär, şonda Ony ‘deşen’ hut şol adamlar direldilip, Ony ähli şöhratynda, Özi bilen bolan perişdeleri we mukaddesleri bilen uzakdan görerler we Onuň sebäpli nalap aglarlar. Olar Onuň ellerindäki we aýaklaryndaky myhlaryň yzlaryny, hem-de gapdalyna naýza sünjülen ýerini görerler. Myhlaryň we naýzanyň yzlary şol wagtda Onuň şöhraty bolar. 1000 ýylyň ahyrynda Isa Zeýtun dagynyň üstünde durar, we dag ikä bölüner, hem-de ol ägirt uly düzlüge öwrüler, şol wagtda gaçýanlar bolsa ýaňy-ýakynda direldilen erbetlerdir. Soň Mukaddes Şäher aşak düşüp, şol düzlüge ýerleşer.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“Soňra Şeýtan direldilen erbet adamlary öz ruhy bilen doldurdy. Ol olary şeýle aldady: şäherdäki goşun azdyr, onuň goşuny bolsa köpdür, olar mukaddesleri ýeňip, Şäheri alyp bilerler. Şeýtan öz goşunyny jemläp durka, mukaddesler Şäheriň içinde bolup, Hudaýyň Jennetiniň gözelligine we şöhratyna syn edýärdiler. Isa olaryň başynda bolup, olara ýolbaşçylyk edýärdi. Birdenkä şol mährem Halasgär biziň aramyzdan ýok boldy; emma tizden biz Onuň mährem sesini eşitdik: ‘Eý Atamyň bereketlileri, geliň, dünýäniň binýadynyň goýlan gününden bäri size taýýarlanan Patyşalygy miras alyň.’ Biz Isanyň daşyna üýşdük, we edil Ol Şäheriň derwezelerini ýapan wagty, erbetleriň üstüne nälet yglan edildi. Derwezeler ýapyldy. Soňra mukaddesler ganatlaryny ulanyp, Şäheriň diwarynyň depesine göterildiler. Isa hem olar bilen bile idi; Onuň täji nurana we şöhratly görünýärdi. Ol täç täç içinde täçdi, jemi ýedidi. Mukaddesleriň täçleri iň arassa altyndan bolup, ýyldyzlar bilen bezelipdi. Olaryň ýüzleri şöhrat bilen şöhle saçýardy, çünki olar Isanyň aýan keşbine meňzeşdiler; we olar galyp, hemmesi bilelikde Şäheriň depesine tarap hereket edenlerinde, men bu görnüşe haýran galyp, joşgun bilen doldum.”
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“Şondan soň, erbetler özleriniň nämeden mahrum bolandyklaryny gördüler; we olaryň üstüne Hudaý tarapyndan ot üflendi-de, olary ýok etdi. Bu, hökmiň ýerine ýetirilmegi boldy. Şonda erbetler, mukaddesleriň Isanyň bilen bir agyzda müň ýylyň dowamynda özlerine ölçäp berenine görä, jezalaryny aldylar. Erbetleri ýok eden şol bir Hudaýyň oty, bütin ýeri arassalady. Döwük-ýyrtyk daglar güýçli yssy bilen eräp gitdi, atmosfera hem, şeýle-de ähli çöp-çalam ýok boldy. Soňra mirasymyz öňümizde şöhratly we gözel görnüşde açyldy, we biz täzeden täzelenen bütin ýeri miras aldyk. Ählimiz güýçli ses bilen: “Şöhrat, Alleluýa!” diýip gygyrdyk.
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
Men hem çopanlaryň, Mukaddes Kitabyň goldaýandyr diýip pikir edip biljek islendik täze möhüm meseläni öňe sürmezlerinden ozal, özleriniň ynanmaga esasly sebäbi bolanlar bilen, ähli habarlarda bolup geçen we häzirki hakykatyň hemmesinde berk duranlar bilen maslahatlaşmalydyklaryny gördüm. Şonda çopanlar kämil birlikde bolarlar, çopanlaryň bu birligi bolsa ýygnak tarapyndan duýlar. Şeýle bir ýoluň betbagt bölünişikleriň öňüni aljakdygyny gördüm; şonda gymmatly süriniň bölünip, goýunlaryň çopansyz dargap gitmegi ýaly howp hem bolmaz.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“23-nji sentýabrda Reb maňa Öz halkynyň galyndysyny yzyna getirmek üçin Öz elini ikinji gezek uzadandygyny, hem-de bu ýygnalyş döwründe tagallalaryň iki esse güýçlendirilmelidigini görkezdi. Dargadylyş döwründe Ysraýyl urlup-ýenjildi we parçalandy; emma indi, ýygnalyş döwründe, Hudaý Öz halkyny sagaldar we ýaralaryny sarar. Dargadylyşda hakykaty ýaýratmak üçin edilen tagallalaryň täsiri örän az boldy, örän az zady ýerine ýetirdi ýa-da asla hiç zat etmedi; emma ýygnalyşda, Hudaý Öz halkyny ýygnamak üçin Öz elini uzadanda, hakykaty ýaýratmak üçin edilen tagallalar niýetlenen täsirini ýetirer. Ählisi işde birleşmeli we yhlasly bolmaly. Men indi ýygnalyş döwründe bizi dolandyrmak üçin mysallar hökmünde dargadylyşa salgylanmagyň islendik adam üçin utançdygyny gördüm; çünki eger Hudaý indi biziň üçin şol wagtkydan artykmaç zat etmese, onda Ysraýyl hiç wagt ýygnalmazdy. Hakykaty wagyz edişi ýaly, ony bir neşirde çap etmek hem şonça zerurdyr.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Reb maňa 1843-nji ýylyň çyzgysynyň Öz eli bilen ugrukdyrylandygyny we onuň hiç bir böleginiň üýtgedilmeli däldigini görkezdi; sanlaryň Onuň isleýşi ýaly bolandygyny. Şeýle hem, Onuň eliniň käbir sanlardaky bir ýalňyşlygy örtüp-gizläp durandygyny, şonuň üçin Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini görkezdi.
“Then I saw in relation to the “Daily,” that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
“Soň men “Gündelik” bilen baglanyşyklylykda gördüm welin, “gurban” sözi adam paýhasy tarapyndan goşulypdyr we ol tekste degişli däldir; hem-de Reb bu barada dogry düşünjäni höküm sagadynyň jarçylygyny yglan edenlere berdi. 1844-den ozal, agzybirlik bar wagty, tas hemmeler “Gündelik” baradaky dogry düşünjede birleşipdiler; emma 1844-den bäri, bulaşyklykda, başga garaýyşlar kabul edildi, şonuň yzýany bilen garaňkylyk we bulaşyklyk geldi.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
Reb maňa Wagt 1844-nji ýyldan bäri synag bolmandygyny we wagt indi hiç haçan-da täzeden synag bolmajakdygyny görkezdi.
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Soňra men Reb gelmezinden öň mukaddesleriň entek Köne Iýerusalime gitmelidigi we ş.m. diýen uly ýalňyşlykda bolan käbir adamlara gönükdirildim. Şeýle garaýyş üçünji perişdäniň habarynyň astyndaky Hudaýyň häzirki işinden aňy we gyzyklanmany sowatmaga ukyplydyr; çünki eger biz Iýerusalime gitmeli bolsak, onda aňymyz tebigy ýagdaýda şol ýerde bolar, hem-de serişdelerimiz mukaddesleri Iýerusalime ýetirmek üçin beýleki ulanyşlardan saklanyp galar. Men olaryň näme üçin bu uly ýalňyşlyga ýol berlip goýberilendigini gördüm: munuň sebäbi, olaryň birnäçe ýyllardan bäri içinde bolup gelen ýalňyşlyklaryny boýun alyp taşlamandygydyr.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Parça şeýle sözler bilen başlanýar: “Rebbiň ýakynda maňa görnüşde görkezen zatlarynyň gysgaça beýanyny size bermek isleýärin.” Birnäçe mesele görkezildi, we ol “hemişelik” hakyndaky abzas bilen ondan soňky abzasy birleşdirmedi. Muny soňra şol parçany Experience and Views eserine, ondan soň bolsa Early Writings eserine ýerleşdiren redaktorlar etdiler. Experience and Views eserinde redaktorlar ilkinji sekiz abzasy aýyrdylar hem-de oňa “hemişelik” barada özüne görkezilen zatlar bilen wagt bellemek hakyndaky abzasy birleşdirdiler. Experience and Views 1851-nji ýylda neşir edildi, soňra bolsa Early Writings 1882-nji ýylda neşir edildi.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Irki Ýazgylar, düýp manysy boýunça, Tejribe we Görüşlerde peýda bolan şol bir dört paragrafdan ybaratdy, emma bir möhüm kadadan çykma bardy. Tejribe we Görüşlerde wagt bellemegi ara alyp maslahatlaşýan bir sözlemli paragraf, “gündelik” hakynda bolan öňki paragraf bilen birleşdirilipdi. Soňra bolsa, aslynda wagt bellemegi ara alyp maslahatlaşýan paragrafyň yzyndan gelýän paragraf goşulypdy. Irki Ýazgylarda Tejribe we Görüşleriň başga bir böleginden alnan paragraf, indi hem “gündelik”, hem-de wagt bellemegi ara alyp maslahatlaşýan paragrafyň arasyna ýerleşdirilipdi; aslynda bolsa şol paragrafyň yzyndan köne Iýerusalime zyýarat etmegiň näme üçin nädogrydygyny görkezýän bir paragraf gelýärdi.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Experience and Views eseriniň başga bir sahypasyndan aýrylan, soňra bolsa Early Writings-daky bölege ýerleşdirilen abzas 1844-nji ýyldan bäri başlanan “gündelik” baradaky bulaşyklygy diňe artdyrdy. Ol abzas Dogan aýal Waýtyň görgüsi baradaky asyl beýanatynda ýokdy.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Reb maňa üçünji perişdäniň habarynyň ýaýramalydygyny we Rebbiň pytraňňy düşen çagalaryna yglan edilmelidigini görkezdi, hem-de onuň wagta daňylmaly däldigini; çünki wagt indi hiç haçan ýene-de synag bolmaz. Men käbirleriniň wagt baradaky wagyzlardan döreýän galp joşguny kabul edýändigini gördüm; üçünji perişdäniň habary wagtyň berip biljek islendik güýjünden has kuwwatlydy. Men bu habaryň öz binýadynyň üstünde durup bilýändigini, ony berkitmek üçin wagta mätäç däldigini, onuň beýik gudratly güýç bilen ýaýrajakdygyny, öz işini ýerine ýetirjekdigini, we adalatda gysgaldyljakdygyny gördüm.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
“Experience and Views” atly eseriň kyrk sekizinji sahypasyndaky abzas, “Early Writings” kitabyndaky iki dürli abzasy birleşdirmek arkaly döredilen abzasyň yzyndan girizildi, we ol asyl beýanatda bolmadyk wagt kesgitlemäge aýratyn bir ünsi goýdy.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
1931-nji ýylda Iýerusalimiň halkyna höküm süren gadymy adamlar, Daniellsiň 1910-njy ýylda Uýata Waýtdy sorag edendigi barada bir hekaýa oýlap tapdylar; Daniellsiň beren şaýatlygynda ol 1843-nji ýylyň çyzgysyna salgylanýar we Uýata Waýtdy sorag edýän mahaly çyzgyda aslynda ýok bolan mukaddes ýere görkezendigini aýdýar. Ol güman edilişine görä, ýanynda Early Writings kitabyny alyp gelipdir, hem-de onuň näme diýmek isleýändigi barada ondan soranda we onuň jogaplaryna esaslanyp, diňe Early Writings-de “gündelik” baradaky pioner garaýşyny goldaýan parçanyň, hakykatda, wagt bellemeklige garşy bir duýduryşdygy diýen netijä gelip bilipdir. Oýlap tapylan şol sorag-jogapdan ýigrimi bir ýyl soň we güman edilip sorag edilen adamlaryň ölüminden on alty ýyl soň, Daniells şol şaýatlygy üçünji nesliň taryhyna ýerleşdirýär.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert ýewreý alymydy we ol “gündelik” sözüniň butparazlykdygy baradaky dogry garaýşy diňe pionerleriň we Ellen Waýtyň şeýle aýdandygy üçin goldamady. Ol bu garaýşy Danyýel pygamberiň ulanan ýewreýçe ýazgysyna düşünişine esaslanyp gorady. Ol şol döwürde adventistleriň arasynda tanalýan ýewreý alymydy. Daniells bilen Prescottyň öňe sürýän “gündelik” baradaky jedeli barha ulaldygyça, Gilbert pionerleriň garaýşyny gorap çykan görnükli alymlaryň biri boldy. Ol 1910-njy ýylyň 8-nji iýunynda Ellen Waýt bilen söhbetdeşlik geçirdi, we soňra özüniň uýa Waýt bilen nämeleri ara alyp maslahatlaşandygyny ýazga geçirdi. Daniellsiň şaýatlygy F. C. Gilbertiňkisine bütinleý tersdir.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
“Manuscript Releases” atly neşiriň ýigriminji jildiniň on ýedinji sahypasyndan ýigrimi ikinji sahypasyna çenli aralykda, Uayt uýa Daniells bilen Prescottyň “gündelik” baradaky ornuna ýüzlenýär. Ellen Uayt bilen geçiren söhbetdeşligi baradaky F. C. Gilbertiň hasabatynda duş gelýän jümleler, “Manuscript Releases” neşirindäki bölekde Uayt uýanyň öz beýany bilen tas birmeňzeşdir. Şeýlelikde, “Manuscript Releases” çap edilip ýaýradylyp başlanmazyndan köp ýyllar öň, Daniellsiň güman edilmegine görä Uayt uýa bilen geçiren söhbetdeşliginiň mazmuny baradaky talabyny ret etjek ýa-da goldajak anyk ylhamly şaýatlyk ýokdy. Ondan hem möhümi, onuň “gündelik” baradaky kemçilikli garaýşyny goldaýan hiç hili ylhamly tassyklama ýokdy. Ondan-da has möhümi, indi “Manuscript Releases” elýeterli bolan hem bolsa, onuň “gündelik” baradaky kemçilikli garaýşyna henizem ylhamly goldaw ýokdur!
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Şeýle-de bu gün Laodikeýa Adventizmine Uýam Waýtyň “gündelik” barada hiç hili garaýyş bildirmeýändigi, diňe munuň “synag sowaly” däldigi we bu “mesele barada dymmalydygymyz” öwredilýär. Bu gün bir zat tersine öwrüldi, tersine öwrülen zat bolsa, “gündeligiň” hakyky garaýşynyň indi Hudaýyň halkynyň arasynda azlygyň pikiri bolup galmagydyr. 1910-njy ýylda azlygyň garaýşy Daniells bilen Prescott tarapyndan öňe itilýän Konradiniň garaýşy bolupdy, aglaba garaýyş bolsa başlangyç pionerleriň garaýşy bolupdy.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Aşakdakylar F. C. Gilbertiň Sister White bilen geçiren söhbetdeşligi baradaky beýanydyr; ol Manuscript Releases bilen deňeşdirilmelidir; bu beýan, dolulygyna, şu Daniel Kitaby tapgyrynyň segsen birinji makalasynda ýerleşdirildi.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniells bilen Prescott... işdäki ýaşuly doganlara haýsydyr bir zat aýtmaga hiç hili mümkinçilik bermeýärdiler.... Daniells meni görmek üçin şu ýere geldi, emma men ony görmedim.... Men onuň bilen hiç bir zat barada hiç zat gepleşmek islemedim. Olar ulaltmaga çalyşýan ‘daily’ barada aýdylanda, onda düýbünden hiç zat ýokdur.... Men Waşingtonda bolanymda, olaryň pikirlerini edil bir zat gaplap alan ýalydy, men olara täsir edip bilýän ýaly bolmadym. Biz ‘daily’ meselesi bilen asla meşgullanmaly däldiris... Men olaryň meniň habarymyň garşysyna işlejekdiklerini bilýärdim, şonda adamlar hem meniň habarymda hiç zat ýok diýip pikir ederdi. Men oňa ýazyp, onuň özüni General Konferensiýanyň prezidenti bolmaga laýyk däldigini görkezýändigini aýtdym.... prezidentligi saklap biljek adam däldir.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
Eger “gündelik” baradaky bu habar synag habary bolan bolsa, Reb maňa ony görkezerdi. Bu adamlar bu işde başlangyçdan ahyryny görmeýärler....Men bu iş bilen meşgullanýanlaryň hiç birini görmegi bütinleý ret edýärin.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
Hudaý tarapyndan maňa berlen nur şudur: Dogan Daniells Prezidentlikde ýeterlik uzak wagtlap durdy.... we maňa bu zatlaryň haýsydyr biri barada onuň bilen indi hiç hili gürrüň etmezlik tabşyryldy. Men bu mesele boýunça Daniells bilen duşuşmazdym we onuň bilen ýekeje söz hem gepleşmezdim. Olar maňa oňa aýratyn kabul edişlik bermek üçin ýalbardylar, emma men razy bolmadym.... Maňa halkymyza olaryň öwredýän bu zadyna hiç hili dahylly bolmazlyk barada duýduryş bermek tabşyryldy.... Reb tarapyndan oňa gulak asmaga maňa gadagan edildi. Men bu barada özümi onda zerreçe-de ynamym ýokdugyny aýdyp beýan etdim.... Olar tarapyndan edilýän bu tutuş iş şeýtanyň bir mekir meýilnamasydyr”. F. C. Gilbert tarapyndan 1910-njy ýylyň 8-nji iýunynda Ellen White-dan alnan söhbetdeşlik hakyndaky hasabat.
We will continue this subject in the next article.
Biz bu mowzugy indiki makalada dowam etdireris.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Daşky ýüzüň aňyrsyny görýän, ähli adamlaryň ýüreklerini okaýan Şahsyýet, uly ýagtylyk alanlar hakynda şeýle diýýär: ‘Olar özleriniň ahlak we ruhy ýagdaýy sebäpli ne hasrat çekýärler, ne-de haýran galýarlar.’ ‘Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany bolsa özleriniň ýigrenji işlerinden lezzet alýar. Men hem olaryň azgynlyklaryny saýlap alaryn we olaryň gorkýan zatlaryny başlaryna getirerin; çünki Men çagyramda, hiç kim jogap bermedi; Men sözlänimde, olar gulak asmandylar; eýsem olar Meniň gözlerimiň öňünde ýamanlyk etdiler we Meniň göwnüme ýaramaýan zady saýlap aldylar.’ ‘Hudaý olara güýçli azaşma iberer, şonuň üçin olar ýalana ynanarlar,’ çünki halas bolmaklary üçin hakykaty söýmegi kabul etmediler, ‘eýsem adalatsyzlykda lezzet aldylar.’ Işaýa 66:3, 4; 2 Selanikliler 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Asman Mugallymy şeýle sorag berdi: «Akly aldap, ony sap ýoldan sowup biljek nähili has güýçli aldaw bolup biler: siz dogry düýbüň üstünde gurýarsyňyz we Hudaý siziň edýän işleriňizi kabul edýär diýip görünmek, emma hakykatda siz köp zady dünýä syýasatyna görä amala aşyryp, Ýehowa garşy günä edýärsiňiz? Eý, bu nähili uly aldawdyr, nähili özüne çekiji mekirlikdir—bir wagtlar hakykaty tanap bilen adamlaryň akyllaryny eýeleýär; olar takwalygyň ruhuny we güýjüni däl-de, diňe görnüşini onuň özi bilen bulaşdyrýarlar; olar özlerini baý, mal-mülkde artan we hiç zada mätäç däl hasap edýärler, emma hakykatda olar ähli zada mätäçdirler».
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
Hudaý Öz eşiklerini tegmilsiz saklaýan wepaly gullukçylaryna bolan garaýşynda üýtgemedi. Emma köpler: «Parahatçylyk we amanlyk» diýip gygyrýarlar, şol wagt bolsa olaryň üstüne duýdansyz heläkçilik gelýär. Çuňňur toba bolmasa, adamlar ýüreklerini boýun alma arkaly kiçeltmeseler we hakykaty Isa-da nähili bolsa, şonuň ýaly kabul etmeseler, olar hiç wagt jennete girmezler. Biziň hatarlarymyzda päkleniş amala aşanda, biz indi baýdygymyzy, mal-mülkde artdygymyzy, hiç zada mätäç däldigimizi öwünip, rahat arkaýyn ýatmarys.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Kim hakykat bilen şeýle diýip biler: ‘Biziň altynymyz otda synalypdyr; egin-eşiklerimiz dünýä tarapyndan tegmilsizdir’?” Men biziň Mugallymymyzyň diýilýän dogrulyk egin-eşiklerine yşarat edýändigini gördüm. Olary çykaryp taşlap, aşagyndaky hapalygy äşgär etdi. Soňra Ol maňa şeýle diýdi: “Olaryň özleriniň hapalygyny we häsiýetleriniň çüýremegini nähili ikiýüzlülik bilen ört-basyr edendigini sen görmeýärmiň? ‘Sadyk şäher nähili jelep boldy!’ Atamyň öýi söwda öýüne, ilahi huzuryň we şöhratyň terk eden ýerine öwrüldi! Şu sebäpli ejizlik bar, güýç bolsa ýetmezçilik edýär.”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Eger häzirki wagtda yza gaýdyşy bilen hamyrmaýa ýaly täsirlenýän ýygnak toba edip, özgerip dönmese, ol öz edýän işleriniň miwesinden iýer, tä özünden ýigrenýänçä. Ol ýamana garşy durup, ýagşyny saýlanda, ähli pesgöwünlilik bilen Hudaýy agtaryp, Mesihdäki belent çagyryşyna ýetende, ebedi hakykatyň binýadynyň üstünde durup, iman arkaly özi üçin taýýarlanan gazananlaryna ýapyşanda, ol şypa tapar. Şonda ol Hudaý tarapyndan berlen sadalygy we päkligi bilen, ýer ýüzüniň baglanyşyklaryndan aýry halda, hakykatyň ony hakykatdan-da azat edendigini görkezmek bilen peýda bolar. Şonda onuň agzalary hakykatdan-da Hudaýyň saýlanlary, Onuň wekilleri bolar.” Testimonies, 8-nji tom, 249, 250.