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# Rome Establishes the Vision - Number Four

Rim Görnüşi Berkarar Edýär — Dörtünji San

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Köne jedelleri täzeden janlandyrmak: Adventizmde pygamberlik düşündirişiniň üstündäki göreş

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

Biz öňünden duýdurylypdyk: soňky günlerde “köne jedeller” gaýtadan janlandyrylar.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> “Taýhda hem pygamberlikde Hudaýyň Sözi hakykat bilen ýalanyň arasynda uzak wagtlap dowam eden göreşi beýan edýär. Ol göreş heniz hem dowam edýär. Öň bolup geçen zatlar gaýtadan gaýtalanar. Köneden gelýän jedeller täzeden janlandyrylar, we täze taglymatlar üznüksiz ýüze çykar.” Selected Messages, book 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Üýtgewsiz ýagdaýda, şol öňki jedeller Häzirki Zamanyň Rimininiň ornuny gowşatmaga gönükdirilen şeýtany synanyşykdy, çünki görnüşi berkarar edýän ahyrzamanyň Rimi papalyk Rimidir. Bu hakykatyň Adventizmiň taryhynda birnäçe mysaly bar. Birinjisi, 1843-nji ýylyň başlangyç tablisasynda görkezilişi ýaly, protestantlar bilen milleritleriň arasyndaky jedeldi. “Reb tarapyndan gönükdirilen we üýtgedilmeli däl” bolan 1843-nji ýylyň mukaddes başlangyç tablisasynda Hudaýyň Sözüniň pygamberlik hakykatyna gönüden-göni degişli bolmadyk ýeke-täk salgylanma, şol döwrüň protestantlary bilen milleritleriň arasyndaky jedeliň şekillendirilmegi boldy. Protestantlar Daniel kitabynyň on birinji baby, on dördünji aýatyndaky “seniň halkyňyň talaňçylaryny” Antioh Epifanes diýip kesgitlediler, milleritler bolsa onuň Rimiň özüdigini bilýärdiler.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164-nji ýylda Antiohus Epifanesiň ölümi; elbetde, ol Hökümdarlaryň Hökümdaryna garşy çykmady, çünki Hökümdarlaryň Hökümdary dogulmazyndan öň ol 164 ýyl bäri ölüpdi.” 1843-nji ýylyň Pioner Çyzgysy.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Şondan soň, Daniel kitabynyň on birinji bapyndaky “demirgazygyň şasy”nyň dogry kesgitlenilişi barada Jeýms Waýt bilen Uraýa Smitiň arasynda jedel boldy. Jeýms, Danieliň on birinji bapynyň soňky aýatlarynda agzalýan “demirgazygyň şasy”ny papalyk Rim, ýa-da meniň atlandyryşymça häzirki zaman Rim hökmünde kesgitlemekde dogrydy. Smit bolsa Daniel kitabynyň on birinji bapynyň otuz altynjy aýatyndaky “demirgazygyň şasy”nyň ateistik Fransiýadygyny öňe sürdi.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “36-NJY AYAT. Patyşa öz islegine görä hereket eder; özüni beýgeldip, her bir hudaýdan hem ýokary tutar, hudaýlaryň Hudaýyna garşy geň zatlar sözlär we gazap tamam bolýança üstünlik gazanar; çünki kesgitlenen zat ýerine ýetiriler.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.

> “Bu ýerde agzalýan patyşa soňkylykda ýatlanylan şol güýji, ýagny papalyk güýjüni aňladyp bilmez; çünki bu häsiýetlendirmeler şol güýje degişli edilse, dogry gelmez.” Uriah Smith, Daniel and the Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smit şeýle diýende özüniň “şahsy düşündirişini” aralaşdyrdy: “Bu ýerde agzalýan patyşa iň soňky gezek agzalyp geçilen şol bir häkimiýeti; ýagny, papalyk häkimiýetini aňladyp bilmez; çünki bu häsiýetnamalar şol häkimiýete degişli edilse, gabat gelmez.” Hudaýyň Sözi hiç wagt ýalňyşmaz, we aýdyň grammatiki gurluşyny inkär etmek üçin ynsan teklibini ulanmak grammatiki taýdan nädogrudyr. Aýatda “we patyşa” diýilýär, bu bolsa kesgitlenýän patyşanyň öňki bölekde görkezilen şol bir patyşadygyny talap edýär. Täze bir patyşanyň bardygyny görkezýän hiç hili subutnama ýok, we Smit “iň soňky gezek agzalyp geçilen şol bir häkimiýetiň” “papalyk häkimiýetidigini” tassyklaýar. Ol öz kitabynda otuz birinji aýatdan otuz bäşinji aýada çenli döwri papalyk häkimiýetine degişli edýändigini boýun alýar, we otuz altynjy aýatda täze bir patyşany görkezýän hiç hili grammatiki subutnama bolmadyk halynda, diňe otuz bäşinji aýatdan soň gelýän aýatlaryň papalyk häkimiýetiniň pygamberlik häsiýetnamalaryny görkezmeýändigini öňe sürýär. Şonuň üçin ol Fransiýa baradaky öz garaýşyny aralaşdyrýar.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Smit kyrkynjy ayat gyryk babatynda söz açanda, öz hususy düşündirişine esaslanyp guran nädogry pygamberlik binýady ony üç taraplaýyn urşy kesgitlemäge mejbur edýär; onuň çaklamalaryna görä, aýatda Fransiýa garşy “iterýän” günortanyň patyşasy Müsürdir, demirgazygyň patyşasy hökmünde bolsa Fransiýa garşy hem gelýän Türkiýäni kesgitleýär. Adam tarapyndan goşulan şol düşündiriş Smiti Türkiýäniň Iýerusalime ýöriş edýän göni Armageddony kesgitlemegine eltýän pygamberlik nusgasyny döredýär; bu bolsa Mikhail ýerinden turanda adamzat synag möhletiniň tamamlanmagyny alamatlandyrýar. Adventizmiň taryhynda şeýle bir ulanylyşyň ýalňyşlygyny dogry kesgitlän köp kitaplar ýazyldy.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Bu makalanyň maksady Urýa Smitiň şahsy düşündirişiniň miwelerini ara alyp maslahatlaşmak däl, eýsem ol özüniň şahsy düşündirişini öňe sürmäge başlanda ýüze çykan jedeli diňe kesgitlemekdir; sebäbi Jeýms Waýt onuň ýalňyş garaýşyna garşy çykanda, Rimiň dogry kesgitlenişine galp ulanylyş arkaly hüjüm edilen Adventizmdäki jedeliň ýene bir ugry emele geldi.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Şeýle hem Danyýel kitabundaky “gündelik” barada uzaga çeken jedel bolupdy; şol wagt Laodikeýa döwrüniň Adventizmi dönük protestant garaýşyny kabul edip, Danyýel kitabundaky “gündeligi” Mesihiň mukaddes ýer hyzmaty hökmünde kesgitledi, bu bolsa “gündeligiň” butparaz Rimiň nyşanydygy baradaky berkidilen düýpli hakykata garşy gelýärdi.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) 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 in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Soň men ‘gündelik’ (Danyýel 8:12) bilen baglanyşyklylykda, ‘gurbanlyk’ sözüniň ynsan akyly tarapyndan goşulandygyny, onuň mätne degişli däldigini, hem-de Rebbiň dogry düşünişi höküm sagadynyň çagyryşyny berenlere berendigini gördüm. 1844-den öň, agzybirlik bar wagty, tas hemmesi ‘gündelik’ baradaky dogry garaýyşda birleşipdi; emma 1844-den bäri dowam edýän bulaşyklykda başga garaýyşlar kabul edildi, munuň yzyndan garaňkylyk we bulaşyklyk geldi. 1844-den bäri wagt synag bolmandyr, we ol hiç haçan ýene-de synag bolmaz.” Irki Ýazgylar, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Ahyryň döwründe, 1989-njy ýylda, Daniýel kitabyndaky on birinji babyň soňky alty aýaty açylanda, demirgazygyň patyşasy ozal Jeýms Waýtyň Uriýa Smit bilen bolan jedelinde kesgitläp görkezişi ýaly, papalyk Rim diýlip ykrar edildi. Waýt Smitiň ýalňyş pikirini ret edende “setir üstüne setir” diýen usulyýeti ulandy. Waýt şeýle delil getirdi: eger Daniýeliň ikinji babynda görkezilen iň soňky güýç, Daniýeliň ýedinji babynda görkezilen iň soňky güýç we Daniýeliň sekizinji babynda görkezilen iň soňky güýç hemmesi Rim bolsa, onda üç şaýatlyk çyzygynyň esasynda Daniýeliň on birinji babynda soňuna ýetýän güýç Smitiň Türkiýe diýen iddiasy däl-de, Rimdir.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

1989-njy ýylda başlanan üçünji perişdäniň pygamberlik hereketi, 2001-nji ýylyň 11-nji sentýabryndan gysga wagt soň, Ýoel kitabynyň birinji baby boýunça ýüze çykan jedel bilen ýüzbe-ýüz boldy. Ilkinji bäş aýatda iki şaýat — ilki nesiller, soňra mör-möjekler — Rimiň Adventizme garşy getiren tapgyrlaýyn ýok edişini görkezýär. Pyýamberlikde «serhoşlar», Işaýa görä, «Iýerusalimi dolandyrýan ýaňsylaýjy adamlar»dyr. Olar dördünji we soňky nesilde oýanýarlar. Bu tapgyrlaýyn ýok ediş ruhy ýok edişdir, çünki ol ahyrky günleriň Iýerusalimine ýüzlenýär, we 1863-nji ýyldaky gozgalaňdan başlap, Laodikiýadaky Ýedinji gün adventistleri Rimiň taglymatlaryny barha köp özüne siňdirip geldiler.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Rebbiň ogly Ýuweliň üstüne gelen Rebbiň sözi. Muny eşidiň, eý garrylar, we gulak asyň, eý ýurduň ähli ilaty. Şeýle zat siziň günleriňizde boldumy, ýa-da atalaryňyzyň günlerinde-de boldumy? Muny öz çagalaryňyza gürrüň beriň, çagalaryňyz hem muny öz çagalaryna gürrüň bersinler, olaryň çagalary bolsa indiki nesle gürrüň bersin. Çekirtgäniň galdyranyny beýleki çekirtge iýdi; beýleki çekirtgäniň galdyranyny gurçuk iýdi; gurçugyň galdyranyny gurt iýdi. Oýanyň, eý serhoşlar, we aglaň; nala çekiň, eý ähli şerap içijiler, täze şerap sebäpli, çünki ol agzyňyzdan kesilip alyndy. Ýuwel 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Nýu-Ýork şäheriniň beýik binalary ýykylanyndan soň, şondan soňky ýagmyryň şol wagt “çiläp” başlandygyna we Millerçi taryhda ýerine ýeten Habakkuk kitabynyň ikinji babyndaky jedeliň ýene-de dowam edip başlandygyna düşünildi. Bu jedel dogry pygamberlik usulyýeti hakynda bolupdy.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Men öz gözegçiligimde duraryn, diňiň üstünde orun alaryn, maňa näme diýjekdigine hem-de ýazgarylanymda meniň näme jogap berjegime garaşyp synlaryn. Reb maňa jogap berip şeýle diýdi: «Bu görnüşi ýaz, ony tagtalaryň üstünde aýdyň et, ony okaýan adam ylgap geçip bilsin. Çünki bu görnüş heniz bellenen wagt üçindir; emma ahyrynda ol sözlär, ýalan sözlemez. Gijä galýan ýaly bolsa-da, oňa garaş; sebäbi ol hökman geler, gijä galmaz. Ine, göwni ulalan adamyň jany onuň içinde dogry däldir; emma dogry adam öz imany bilen ýaşar. Şeýle hem, çakyr arkaly günä edenligi sebäpli, ol tekepbir adamdyr, öýünde oturyp bilmez; ol öz höwesini dowzah kimin giňeldýär, ölüm ýalydyr, hiç doýmaz; ähli milletleri öz ýanyna ýygnar, ähli halklary özüne üýşürer». Habakkuk 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Habakuk ikiniň synagy, 2001-nji ýylyň 11-nji sentýabrynda Ylham kitabynyň on sekizinji babyndaky gudratly perişde inende başlan ýüz kyrk dört müňlük hereketiň synagyna göçme manyda işaret etdi. Şonda 1843-nji ýylyň öňdebaryjy çyzgysynda görkezilen Adventizmiň binýatlarynyň üstünde duranlar bilen, Habakukda “şerap arkaly” günä geçýänler hem-de Ýoýelde soňra “oýanan”, emma soňunda “täze şerabyň” özleriniň “agzyndan” kesilip aýrylan “serhoşlar” bolanlaryň arasynda jedel başlady.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Birinji aýatdaky ivritçe “reproved” sözi “jedelleşdi” diýmekdir. Millerçi garawullara berlen delil, şu aýatlaryň amala aşmagynda 1842-nji ýylyň maý aýynda taýýarlanan 1843-nji ýylyň ilkinji çartynda görkezildi. Öz imany bilen ýaşan bir topar, şol döwür üçin pygamberlikdäki häzirki hakykat habary babatda, şerap arkaly günä geçiren başga bir topar bilen jedelde boldy. Olar, agyzlaryndan taglymatyň nyşany bolan şerabyň kesilip aýrylandygyny görüp oýanýan Ýoeliň serhoşlarydyr. Olar Işaýanyň Efraýymyň serhoşlarydyr; olar Ýerusalimi dolandyrýarlar we möhürlenen kitaba düşünmäge ukyply däldirler.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Efraýymyň serhoşlaryna, tekepbirligiň täjine waý! Olaryň şöhratly gözelligi solup barýan gül kimidir; olar şerapdan ýeňlenleriň hasylly jülgeleriniň başyndadyr. Ine, Rebbiň kuwwatly we güýçli birisi bardyr; ol doly tupany we heläk ediji boran ýaly, joşup daşýan kuwwatly suwlaryň sili ýaly, ony eli bilen ýere urup taşlar. Tekepbirligiň täji, Efraýymyň serhoşlary, aýak astyna salnyp depgilener.... Saklanyp duruň we haýran galyň; gygyryň we nalyş ediň: olar serhoş, emma şerapdan däl; olar çaýkanýarlar, emma güýçli içgiden däl.... Şonuň üçin, eý, Iýerusalimdäki bu halka höküm sürýän masgaralaýjy adamlar, Rebbiň sözüni diňläň. Çünki Reb sizleriň üstüňize çuňňur uka gitmegiň ruhuny dökdi we gözleriňizi ýumdy; pygamberleri hem-de siziň ýolbaşçylaryňyzy, görüjileri ol örtdi. Ähli görnüşler sizler üçin möhürlenen kitabyň sözleri ýaly boldy; ony okumyş birine berip: «Muny oka, haýyş edýärin» diýýärler, ol bolsa: «Okap bilemok, sebäbi ol möhürlenendir» diýýär. Soňra kitap okap bilmeýän birine berilýär-de: «Muny oka, haýyş edýärin» diýilýär, ol bolsa: «Men okamandyraryn» diýýär. Işaýa 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Habakkukyň Efraýymyň içgili adamlary bilen Hudaýyň pygamberlik Sözi boýunça iman bilen ýöreýänleriň arasyndaky jedeli, Işaýanyň şaýatlygynda dogry usulýet bilen nädogry usulýetiň üstündäki jedel hökmünde anyk görkezilýär; çünki Işaýa hut “setir üstüne setir” usulýetiniň içgili adamlaryň büdremegine we ölüm ähti bilen ähtnama baglaşmagyna sebäp bolýandygyny beýan edýär.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Emma olar hem şerap sebäpli azaşdylar, güýçli içgi sebäpli ýoldan çykdylar; ruhany hem pygamber hem güýçli içgi sebäpli azaşdy, olar şerap tarapyndan ýuwduldy, güýçli içgi sebäpli ýoldan çykdylar; olar görnüşde azaşýarlar, höküm çykarmada büdreýärler. Çünki ähli saçaklar gusukdan we hapalykdan doludyr, şeýlelikde arassa ýer ýokdur. Ol bilimi kime öwreder? Taglymaty kime düşündirer? Süýtden aýrylanlara, göwüsden kesilenlere. Çünki buýruk buýrugyň üstüne bolmalydyr, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde az-kem, ol ýerde az-kem. Çünki Ol bu halka peltek dodaklar we başga dil arkaly sözlär. Olara: «Ynha, ýadawlara dynç aldyryp boljak dynçlyk şu; ynha, täzeleniş şu» diýipdi; emma olar gulak asmak islemediler. Şeýlelikde Rebbiň sözi olar üçin buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde az-kem, ol ýerde az-kem boldy; şonuň üçin olar gidip, yza gaçyp ýykylarlar, döwülerler, duzaga düşerler we tutulyp alnyp gidilerler. Şonuň üçin, eý, Ýerusalimdeki şu halky dolandyrýan masgaralaýjy adamlar, Rebbiň sözüni diňläň. Çünki siz: «Biz ölüm bilen äht baglaşdyk, dowzah bilen ylalaşdyk; joşup gelýän bela geçip gidende, ol bize ýetmez; çünki biz ýalany özümize pena etdik, galplygyň astynda gizlendik» diýdiňiz. Işaýa 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Soňra Işaýa Habakkugyň jedeliniň içine Hudaýyň näme ýerleşdirendigini, onuň içgiçileriň üstüne höküm getirjekdigini görkezýär; ol hem düýp daşy, Lewiler kitaby ýigrimi altynjy bapdaky “ýedi gezek” bolup, Jabraýyl bilen perişdeleriň William Milleri düşünmäge alyp gelen ilkinji wagt pygamberligidi.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Şonuň üçin Hökmürowan Reb şeýle diýýär: Ine, Men Siýonda binýat üçin bir daş goýýaryn, synalyp görlen bir daş, gymmatly burç daşy, ygtybarly bir binýat; iman edýän howlukmaz. Men hökümi ölçege görä, dogrulygy bolsa gurşun agramyna görä goýaryn; doly ýalan gaçybatalgasyny süpürip äkider, suwlar bolsa gizlenilýän ýeri gaplap geçer. Ölüm bilen baglaşan ähtiňyz ýatyrylar, dowzah bilen eden ylalaşygyňyz durnukly bolmaz; joşup gelýän gamçy geçip baranda, siz onuň astynda tapdalanyp gidersiňiz. Işaýa 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Rebbiň Öz halkyny köne ýollara gaýtaryp getirenden gysga wagt soň, 2001-nji ýylyň 11-nji sentýabryndan başlap, hereketiň içinde gatnaşyp gelen bir topar Ýoeliň dört mör-möjeginiň üçünji waýyň Yslamy aňladýandygyny kesgitledi. “Setir üstüne setir” usulyýeti şol soňky nesilde Hudaýyň halkyna açylanda, pygamberligiň esasy bir düzgüni ykrar edildi. Ol düzgün pygamberligiň üç gezek ulanylyşydyr, we Ýoeliň dört nesliniň üçünji waýyň Yslamy aňladýandygyny kesgitlän topar, özleriniň nädogry ulanylyşyny goldamak üçin pygamberligiň üç gezek ulanylyşy baradaky düzgüni nädogry ulandy.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Soňra 2014-nji ýyl döwri içinde Şeýtana bu herekete Beýik Britaniýadan we Awstraliýadan gelen gomoseksual “woke” gün tertibi bilen girmäge rugsat berildi; bu gün tertibi öz hüjümini Daniýel kitabynyň on birinji bap, birinji aýatdan on bäşinji aýada çenli görkezilen taryhy ýalan düşündirişe esaslandyrdy. Bu herekete aralaşyp, oňa hüjüm eden gomoseksuallygy goldaýan ýolbaşçylar ahyrsoňy Adventizmiň Rim papasyndan ötünç soramalydygyny öňe sürdüler, güýä antikrist, ýagny Rim papasy barada ýalan aýyplamalar edilendigi üçin. Bu hüjümiň maksady herekete ölüm urgusyny urmakdy, esasan hem “öz halkyňyň talaňçylary” diýlip tanadylýanlaryň görkezilýän hut şol parçasynda (Daniýel 11:1–15) bulaşyklyk döretmekdi.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Bu dawalaryň ählisi Şeýtanyň papalyk Rimiň nyşanyny bulaşdyrmak synanyşygy boldy. Häzire çenli ýaşan adamlaryň iň akyldary bolan adamyň aýdyşy ýaly, günüň astynda täze hiç zat ýokdur. Häzirki wagtda hem dawa ýene-de «öz halkyňyň talaňçylary» hökmünde nyşanlanan Rimiň tanalýandygyna daýanýar. Bu täze we hususy düşündiriş «öz halkyňyň talaňçylary» Amerikanyň Birleşen Ştatlarydyr diýip öňe sürýär; şeýle etmek bilen bolsa, olaryň munuň Milleritler bilen Protestantlaryň arasynda dörän ilkinji dawanyň hut özi bilen birmeňzeşdiginden aç-açan bihabardyrdyklary görünýär. Şeýle hem bu ýerde XVI asyryň ýazyjysy Jon Heýwuda degişli edilýän şeýle bir köne söz bar: «Görmek islemeýänler ýaly kör ýokdur». Onuň bu jümlesiniň başga bir görnüşi hem şeýle: «Eşitmek islemeýänler ýaly ker ýokdur». Ähtimal, köpüsi bu sözüň Heýwuda degişli edilýändigini bilenokdyrlar, şonuň ýaly-da Heýwudyň bu sözüniň Ýeremiýa, Işaýa ýaly ýerlerde duş gelýän we Täze Ähtde Isa tarapyndan getirilýän Mukaddes Kitap aýatlaryndan gelip çykandygyny hem düşünýän däldirler.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Indi munuňy diňläň, eý akmak we düşünjesiz halk; gözleri bar, emma görmeýärler; gulaklary bar, emma eşitmeýärler. Ýermeýa 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Danyýlyň “erbetleri” hem-de Matta ýazgysyndaky “akylsyz gyzlar” “bilimiň artmagyna” düşünmeýänlerdir. 1989-njy ýyldaky bilimiň artmagy, ilkinji nobatda, Danyýlyň on birinji babyndaky soňky alty aýadyň papalygyň, ýa-da meniň atlandyryşymça, Häzirki Rimiň soňky ýokary galşyny we ýykylşyny görkezýändiginiň ykrar edilmegi boldy. Bu aýatlar Amerikanyň Birleşen Ştatlaryny görkezýär, emma diňe Amerikanyň Birleşen Ştatlarynyň papalyk güýji bilen bolan gatnaşygyny görkezýär. “Erbetler” hem-de “akylsyzlar” “parasatlular” bilen garşy goýulýar, we ahyrzamanyň parasatlulary 1989-njy ýyldaky bilimiň artmagyna düşünýärler. Akylsyzlar gözleri bolup-da görmeýän, gulaklary bolup-da eşitmeýänlerdir.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Şeýle hem Rebbiň sesini eşitdim; Ol şeýle diýdi: «Kimi ibereýin, biziň adymyzdan kim gider?» Men bolsa: «Ine, men, meni iber» diýdim. Ol şeýle diýdi: «Git-de, bu halka aýt: “Hakykatdan hem eşidiň, ýöne düşünmäň; hakykatdan hem görüň, ýöne idrak etmäň.” Bu halkyň ýüregini ýagly et, gulaklaryny agraldyp goý, gözlerini ýum; bolmasa, olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünip, ýüz öwrerler we şypa taparlar.» Işaýa 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Işaýa kitabynyň altynjy babynda ýüzlenilýän halk, 2001-nji ýylyň 11-nji sentýabrynda gelen “häzirki hakykat” habarynyň içinde bolýandygyny ykrar edýänlerdir, çünki Işaýa altynjy bap bu geçişiň “ýer Rebbiň şöhratyndan doly” bolan wagtda bolup geçýändigini görkezýär. Ýer, Ylham kitabyndaky on sekizinji babyň perişdesi inende, Nýu-Ýork şäheriniň beýik binalary Hudaýyň bir degmesi bilen ýykylanynda, Hudaýyň şöhraty bilen nurlandy.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Uzyýa patyşanyň ölen ýylynda men hem Rebbi beýik we ýokary göterilen tagtda oturan ýagdaýda gördüm, Onuň lybasyndaky etegi ybadathanany doldurýardy. Onuň üstünde seraflar durýardy; olaryň hersiniň alty ganaty bardy: ikisi bilen ýüzüni örtýärdi, ikisi bilen aýaklaryny örtýärdi, ýene ikisi bilen uçýardy. Olar biri-birine gygyrıp şeýle diýýärdiler: «Mukaddes, mukaddes, mukaddesdir Hökmürowan Reb; bütin ýer ýüzi Onuň şöhratyndan doludyr». Gygyryp aýdýanyň sesine gapynyň söýeleri sarsdy, öý tüsse bilen doldy. Işaýa 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Waýt uýa, aýan kitabyň on sekizinji babyndaky perişdäniň ýer ýüzüni öz şöhraty bilen doldurýan pursatyny alamatlandyrýan waka bilen şol perişdäniň yglanyny baglanyşdyrýar.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Huday Öz halkyna bir habary bilen Işaýa pygamberi ibermegiň öň ýanynda, ilki bilen oňa mukaddes ýerdegi iň mukaddes ýere wahy arkaly nazar salmaga rugsat berdi. Birden ybadathananyň derwezesi hem-de içki perdesi ýokary galdyrylan ýa-da açylyp aýrylan ýaly bolup göründi, we oňa içeri, iň mukaddes ýere seretmäge rugsat berildi; ol ýere hatda pygamberiň aýaklarynyň hem girmäge haky ýokdy. Onuň öňünde beýik we ýokary galdyrylan tagtda oturan Rebbiň görnüşi peýda boldy, Onuň şöhratynyň etegi bolsa ybadathanany doldurýardy. Tagtyň töwereginde beýik Patyşanyň goragçylary hökmünde seraflar bardy, olar özlerini gurşap alan şöhraty şöhlelendirýärdiler. Olaryň wasp aýdymlary çuň tagzym äheňlerinde ýaňlananda, ýer titremesinde sarsdyrylan ýaly, derwezäniň sütünleri titredi. Günä bilen hapalanmadyk dodaklary bilen bu perişdeler Hudaýyň waspyny joşup aýtdylar. ‘Mukaddes, mukaddes, mukaddesdir Hökmürowan Reb,’ diýip onlar gygyryşdylar; ‘bütin ýer ýüzi Onuň şöhraty bilen doludyr.’ [Seret: Işaýa 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> Tagtyň daşyndaky serafimler Hudaýyň şöhratyny synlap durkalar, şeýle bir hormat-sarpa garyşyk haýranlykdan doludyrlar welin, olar bir pursat hem özlerine haýranlyk bilen seretmeýärler. Olaryň alkyşlary Goşunlaryň Rebbi üçindir. Bütin ýer ýüzüniň Onuň şöhraty bilen doljak geljegine nazar aýlanlarynda, ýeňişli aýdym biri-birinden owazly nagma bilen gaýtalanyp ýaňlanýar: «Mukaddes, mukaddes, mukaddes, Goşunlaryň Rebbi.» Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

2001-nji ýylyň 11-nji sentýabrynda başlanan möhürleniş döwründe Hudaýyň halkyny wekilçilik edýän Işaýa, gözleri bolup-da görmek islemeýän, gulaklary bolup-da eşitmek islemeýän bir halka ýetirmeli habar berildi. Isa, Alfa we Omega hökmünde, ýüz kyrk dört müňüň möhürleniş döwrüniň ahyryny onuň başlangyjy bilen baglanyşykda görkezýär. Ahyrda-da ýene Işaýa bilen wekilçilik edilýän bir habarçy bolar; ol görmek we eşitmek islemeýän bir halka habar getirer. Şol habar ýüz kyrk dört müňüň soňky arassalanyşyny amala aşyrar. Bu habar Hudaýyň pygamberlik şaýatlygyndan getirilen Hakykatyň sözleridir. Şol pygamberlik şaýatlygy bolsa “seniň halkyňyň talaňçylary” diýlip nyşanlandyrylan gudratyň güýji bilen berkidilýän “görüşdir”.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Indiki makalada biz şu jedelleriň her birini hatar-üstüne-hatar usuly bilen biri-biriniň üstüne goýarys. Milleritleriň hatary, Smit bilen Waýtyň hatary, “gündelik” hatary, 1989-njy ýyldaky “demirgazygyň patyşasy” hatary, Ýoweliň mör-möjekleri baradaky hatar we häzirki jedel. Alty köne jedel, olar hatar-üstüne-hatar görnüşinde seredilende, 1843-nji ýylyň pioner diagrammasynda görkezilen birinji jedeliň hakykatyny aýdyň goldaýar. Ol hakykat bolsa, Rimiň “seniň halkyňyň talaňçylary” bolmagydyr; olar özlerini beýgeldýärler, ýykylýarlar we görüşi berkarar edýärler.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.

> “Men Rebbiň eli bilen ýolbaşçylyk edilendigini 1843-nji ýylyň çyzgysynda gördüm we onuň üýtgedilmeli däldigini; sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň sanlaryň käbirindäki bir ýalňyşy üstünden örtüp, gizläp durandygyny, şonuň üçin-de Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini gördüm.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Şol çyzgydaky hakykatlary ret etmek, şol bir wagtda Pygamberlik Ruhunyň ygtyýarlygyny hem ret etmekdir; we çyzgy “görnişi” Birleşen Ştatlaryň däl-de, hut Rimiň berkarar edýändigini görkezýär; Süleýman bolsa şol “görniş” bolmasa, Hudaýyň halkynyň heläk boljakdygyny bize öwredýär.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Şeýtan galp zady hemişe öňe sürýär... hakykatdan ýüz öwürtmek üçin. Şeýtanyň iň soňky aldawy, Hudaýyň Ruhunyň şaýatlygyny täsirsiz etmek bolar. «Görüş bolmadyk ýerde halk heläk bolýar» (Süleýmanyň pähimleri 29:18). Şeýtan ussatlyk bilen, dürli ýollar arkaly we dürli serişdeleriň üsti bilen, Hudaýyň galyndy halkynyň hakyky şaýatlyk baradaky ynamyny sarsdyrmak üçin işlejekdir.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Şaýatlyklara garşy şeýtana mahsus bir ýigrenç tutaşdyrylar. Şeýtanyň işi olara bolan imanlaryny ybadathanalaryň arasynda sarsdyrmak bolar, munuň sebäbi şu: eger Hudaýyň Ruhunyň duýduryşlaryna, käýinjelerine we nesihatlaryna gulak asylsa, Şeýtan öz aldamçylyklaryny girizmekde hem-de janlary öz aldanmalary bilen baglamakda beýle açyk bir ýol tapyp bilmez.” Selected Messages, book 1, 48.

> “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 görnüşiň aşagyny görýän, ähli adamlaryň ýüreklerini okaýan Zat, uly nur alanlar hakynda şeýle diýýär: „Olar öz ahlak we ruhy ýagdaýlary sebäpli ne ezilýärler, ne-de haýran galýarlar“. Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany öz ýigrenji işlerinden lezzet alýar. „Men hem olaryň azgynlyklaryny saýlaryn we gorkýan zatlaryny olaryň başyna getirerin; sebäbi Men çagyranymda, hiç kim jogap bermedi; Men geplemde, olar gulak asmandylar; emma olar Meniň gözlerimiň öňünde ýamanlyk etdiler we Meniň hoşal bolmadyk zadymy saýladylar“. „Hudaý hem olara güýçli azaşma iberer, şonuň üçin olar ýalana ynansynlar“, sebäbi „halas bolmaklary üçin hakykaty söýmegi kabul etmediler“, „gaýtam adalatsyzlykdan 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.’” Testimonies, volume 8, 249, 250.

> Asmandaky Mugallym şeýle sorag berdi: «Özüňiziň dogry düýbüniň üstünde gurýandygyňyzy we Hudaýyň işleriňizi kabul edýändigini öňe sürmekden has güýçli, aňy azaşdyrýan nähili bir aldawa bolup biler, aslynda bolsa siz köp zatlary dünýä syýasatyna görä amala aşyryp, Rebbiň garşysyna günä edýärsiňiz? Wah, bu örän uly galplykdyr, özüne çekiji bir aldawdyr; hakykaty bir wagtlar bilip gören adamlar takwalygyň ruhuny we güýjüni onuň diňe daşky görnüşi bilen çalşyranlarynda; özlerini baý, mal-mülki köpelen we hiç zada mätäç däl hasap edýänlerinde, emma hakykatda ähli zada mätäç bolanlarynda, bu aldaw olaryň aňlaryny eýeleýär». Testimonies, 8-nji jilt, 249, 250.

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