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# The Book of Daniel - Number Seventy-Five

Danyýel Kitaby — Ýetmiş Bäşinji San

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Pygamberlik Deňeşdirmeleri: Işaýanyň Habaryndan Häzirki Zaman Ylhamlaryna çenli

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Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Işaýa altmyş bäş ýyl bilen (ýedinji bap, sekizinji aýat) aňladylýan habary Iýerusalimiň zalym ýolbaşçysyna beýan edişi ýaly, muny miladydan öňki 742-nji ýylda “ýuwujynyň meýdanynyň” ýanynda we “ýokarky howzuň geçirijisiniň ujunda” edýär. Miladydan öňki 742-nji ýyl 1863-nji ýyly aňladýar, çünki Isa hemişe soňuny başlangyç arkaly şekillendirýär. Öz gezeginde, 1863-nji ýyldaky gozgalaň Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyny aňladýar, çünki Isa hemişe bir zadyň soňuny şol zadyň başlangyjy arkaly şekillendirýär. 1863-nji ýyl kanun taýdan hasaba alnan Laodikialy Adwentist buthanasynyň başlangyjydy, we şol buthana ýekşenbe kanunynyň “uly ýer titremesinde” boş galdyrylýar. Döwletiň buthana gözegçilik etmeginiň tersine däl-de, kanun taýdan döwletiň dolandyryşyna tabyn bolan bir korporasiýa, hut şol bir hökümet ýedinji günde ybadat etmegi kanun taýdan gadagan edýän wagtda, nädip ýedinji günüň Sabatyny saklamagyny dowam etdirip biler?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Mesihiň gullugynyň başynda-da, ahyrynda-da Ol ybadathanany arassalady. Ybadathananyň ilkinji arassalanyşynda Mesih ýolbaşçylaryň “Atasynyň öýüni” garakçylaryň hinine öwrenlerini aýan etdi, emma ybadathananyň soňky arassalanyşynda bolsa “olaryň öýüniň” özlerine boş we weýran galdyrylandygyny bildirdi. Gadymy Ysraýyl häzirki Ysraýyly şekillendirýär. Ol Adwentizmiň başynda Millerit ybadathanasyny bina edip arassalady, emma ahyrky arassalanyşda, ýüz kyrk dört müňüň arassalanyşynda, Laodikiýa Adwentizmi Onuň agzyndan çykarylyp taşlanýar, we şondan soň “olaryň öýi” boş we weýran galdyrylýar.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Işaýa Ahaz patyşa ýüzbe-ýüz bolanda, mata agardyjynyň meýdanyndadyr. Mata agardyjynyň meýdany, Öz ybadathanasyna duýdansyz gelýän Ähtiň Habarçysy tarapyndan amala aşyrylýan päklenmäni aňladýar; Ol Lewi ogullaryny “mata agardyjynyň sabyny” bilen arassalan ýaly arassalaýar. Bu päklenme Adventizmiň başynda amala aşyryldy, hem-de ol ahyrynda ýene-de amala aşyrylýar.

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

> Ine, Men Öz habarçymy ibererin, ol Meniň öňümde ýoly taýýarlar; siz gözleýän Rebbiňiz Öz ybadathanasyna duýdansyz geler, ýagny siz lezzet alýan ähtiň Habarçysy — ine, Ol geler, diýýär Hökmürowan Reb. Emma Onuň gelýän gününe kim çydap biler? Ol peýda bolanda kim durup biler? Çünki Ol arassalaýjynyň ody ýalydyr we kir ýuwýanlaryň sabyny ýalydyr. Ol kümüşi eredip arassalaýan kimin oturar; Lewiniň ogullaryny arassalar, olary altyn bilen kümüş ýaly päklär, şonda olar Rebbe dogrulyk bilen hödür getirerler. Şonda Ýahudanyň we Iýerusalimiň hödürleri Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Malaky 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Işaýa Ahaz bilen, oglunyň alamaty bilen duşuşýar; onuň ady soňky günlerde “galyndy yzyna döner” diýmekligi alamatlandyrýar. Galyndy — “yzyna dönýänlerdir.” Işaýa, 1844-nji ýylda Milleritler taryhynda başlan we 1863-nji ýylda boýun egmezlik sebäpli tamamlanan ybadathananyň arassalanmagy taryhynyň dowamynda zalym patyşa Ahaz bilen duşuşýar. Soňky günlerde bu arassalanma ýüz kyrk dört müňüň möhürleniş taryhydyr. Eger Milleritler 1844-den soň Hudaýyň açyp başlan tagdyrýoluna eýeren bolsadylar, olar işi tamamlardylar.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Eger Adventistler, 1844-nji ýyldaky beýik lapykeçlikden soň, öz imanlaryna berk ýapyşyp, Hudaýyň açylýan ylahy ýolbaşçylygynda agzybirlik bilen öňe gidip, üçünji perişdäniň habaryny kabul edip, ony Mukaddes Ruhuň güýji bilen dünýä yglan eden bolsadylar, onda olar Hudaýyň gutulyşyny görerdiler, Reb olaryň tagallalary bilen gudratly işlerdi, iş tamamlanyp bolardy, we Mesih Öz halkyny sylagyna kabul etmek üçin şu wagta çenli eýýäm gelen bolardy. Emma lapykeçlikden soň gelen şübhe we näbellilik döwründe advent imanlylarynyň köpüsi öz imanlaryndan ýüz öwürdiler.... Şeýlelik bilen iş bökdelip galdy, we dünýä garaňkylykda galdy. Eger bütin Adventist jemagaty Hudaýyň tabşyryklarynda we Isanyň imanynda birleşen bolsady, biziň taryhymyz nähili giňden tapawutly bolardy!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

“Hudanyň açýan ylahy tagdiri boýunça agzybirlikde öňe gitmegi” başarmandyklary sebäpli, olar 1856-njy ýyla çenli Laodikeýa ýagdaýyna düşdüler, hem-de 1863-nji ýyldaky soňraky pitne gadymy Ysraýylyň özleriniň onunjy we iň soňky synagyndan geçip bilmän, şondan soň indiki kyrk ýylyň dowamynda çölde ölmäge höküm edilmegi arkaly şekillendirilen çölde sergezdanlyk döwrüniň başlangyjyny alamatlandyrdy.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Işaýanyň ogly ahyrzamanyň soňky ybadathana arassalanyşynda “galyndy gaýdyp geler” diýen wada berýär. Olaryň “gaýdyp gelşi” Ýermeýa arkaly şekillendirilýär; oňa, eger “gaýdyp gelse”, Hudaýyň garawuly boljakdygy wada berildi. Ýüz kyrk dört müň — lapykeçlikden soň gaýdyp gelenlerdir.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Bir ýüz kyrk dört müňüň hataryna degişli bolanlar bir lapykeçligi başdan geçirip, öz Rebbine garaşdylar. Olar Millerit taryhynda paýhasly gyzlar arkaly nyşanlandyrylandyrlar, hem-de başlangyç hem-de soňky taryhlarda Iki taýak bir millet bolup birleşdirilýär, Ýarijy gijäniň nidasynyň döwründe Mukaddes Ruhuň dökülip berilşi wagtynda.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Erbet patyşa Ahaz, habary eşidip hem-de Işaýanyň hödürlän habaryny ret etjek Ýahudanyň ýolbaşçylygyny aňladýar; şeýle etmek bilen olar “büdreýärler, ýykylýarlar, döwülýärler, duzaga düşürilýärler we tutulýarlar.” Olar “jynlar bilen gatnaşyk saklaýjylara, pyşyrdap gepleýän we hüňürdeýän jadygöýlere ýüz tutýanlardyr”; bu bolsa, 2 Selaniklilerde beýan edilen güýçli aldawa uýup, olaryň boýun bolan ruhyçylygyň tejribesini aňladýar. Ahazyň b.e. öň 742-nji ýylda Işaýanyň habaryny ret etmegi, Milleriň habarynyň ret edilen 1863-nji ýyla laýyk gelýär. Işaýa Milleriň nusgasydyr, hem Işaýanyň, hem-de Milleriň habary Işaýa kitabynyň ýedinji bapynyň sekizinji aýatynda daýanç nokadyny tapýan “ýedi wagta” esaslanýardy. Milleriň ogly (Işaýanyň ogly) soňky günlerde gelýän Ylýas hereketini aňladýar.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Ahaza onuň ret etmegi sebäpli aýdylan höküm, soňky günlerde papalyk tarapyndan dolandyrylýan Häzirki Zaman Rimiň üçtaraplaýyn birleşmesi bolan demirgazygyň patyşasy tarapyndan basylyp alynjakdygy baradaky öňden aýdylşy hem öz içine alýardy.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Reb maňa ýene söz sözläp şeýle diýdi: Bu halk ýuwaş akýan Şiloa suwlaryny ret edip, Resin bilen Remaliýanyň ogluna guwanýandygy üçin, şonuň üçin, ine, Reb olaryň üstüne derýanyň güýçli hem bol suwlaryny, ýagny Aşur patyşasyny we onuň ähli şöhratyny getirýär; ol ähli hanalaryndan aşyp çykar we ähli kenarlaryndan joşup geçer; ol Ýahudanyň içinden geçer, joşup-da aşar, boýna çenli ýetip geler; onuň ganatlarynyň ýaýylyşy, eý Immanuil, seniň ýurduň giňişligini doldurar. Işaýa 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Işaýa pygamber zalym patyşa Ahaz bilen ýokarky howzuň akabasynyň ahyrynda duşuşdy; Mukaddes Ýazgylaryň taryhçylary bilen arheologlarynyň arasynda ýokarky howzuň Mesihiň döwründäki Siloam howzy bilen şol bir howuz bolup-bolmandygy barada näbellilik bar bolsa-da, Işaýanyň pygamberliginiň mazmuny ähli şübheleri aradan aýyrýar; çünki Işaýa demirgazyk patyşasynyň Ahazyň üstüne gelmelidigini aýdýar, sebäbi ol ýuwaşlyk bilen akýan Şiloa suwlaryny ret edipdi. “Şiloa” Köne Ähitde Täze Ähitdäki “Siloam” adynyň adydyr.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Isa gör adamy Siloam howdanynda sagaltdy, we zalym patyşa Ahaz hem 1863-nji ýylda, hem-de tizden güýje girjek ýekşenbe kanuny döwründe sagaldylmagy ret edýän kör Laodikýa ýolbaşçylygyny aňladýar. “Şiloa” we “Siloam” atlarynyň ikisi-de “iberilen” diýmegi aňladýar; hem-de bir habar Atadan Ogluna iberildi, Ol hem ony Yşaýa ýetirsin diýip Jebraýyla we mukaddes perişdelere berdi; Yşaýa bolsa gökden “iberilen” şol habary kör Laodikýa ýolbaşçysyna getirdi.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Ýeşaýanyň habary beýan eden ýokarky howzundan çykýan geçiriji ýol, Mukaddes Ruhuň ýagmyrynyň Hudaýyň halkyna ýetirilýän ýerini aňladýar; bu hem Zekariýanyň görnüşindäki altyn turbalarda ýa-da Ýakubyň düýşündäki basgançakda şekillendirilişi ýaly.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Hudaýyň biziň üçin taýýarlan zady Zekerýa pygamberiň 3-nji we 4-nji baplarynda hem-de 4:12–14-de şeýle görkezilýär: ‘Men ýene jogap berip, oňa diýdim: Özlerinden altyn ýagyny boşadýan iki altyn turbanyň üsti bilen duran bu iki zeýtun şahasy nämedir? Ol maňa jogap berip diýdi: Bularyň nämedigini bilmeýäňmi? Men hem diýdim: Ýok, eý jenabym. Şonda ol diýdi: Bular bütin ýer ýüzüniň Rebbiniň huzurynda duran şol iki mesh edilenlerdir.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Reb serişdelerden doludyr. Onda hiç hili serişdeleriň ýetmezçiligi ýokdur. Biziň imansyzlygymyz, dünýewiligimiz, ýeňil-ýelpaý sözlerimiz, gepleşiklerimizde ýüze çykýan ynamsyzlygymyz sebäpli töweregimizde gara kölegeler üýşýär. Mesih Sözüňde-de, häsiýetde-de bütinleý gözel Olan, hem-de on müňüň içindäki iň görnüklisi hökmünde aýan edilmeýär. Jan boş zada tarap özüni beýgeltmek bilen kanagat tapanda, Rebbiň Ruhy onuň üçin juda az zat edip bilýär. Biziň gysga görüşli nazarymyz kölegäni görýär, emma onuň aňyrsyndaky şöhraty görüp bilmeýär. Perişdeler tutuş ýeriň ýüzüne atylyp çykmaga, ugrunda weýrançylygy hem-de ölümi göterip barmaga synanyşýan gazaply at hökmünde görkezilen dört ýeli saklap durýarlar.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> «Ebedi dünýäniň edil bosagasynda uklap ýatmalymy? Biperwaý, sowuk we ruhy taýdan öli bolmalymy? Ah, ybadathanalarymyzda Hudaýyň Ruhunyň we deminiň Öz halkynyň içine üflenmegini, olaryň aýak üstünde durup ýaşamagyny näçe isleýäris. Ýoluň dar, derwezäniň bolsa gysykdygyny görmelidiris. Emma şol gysyk derwezeden geçenimizde, onuň giňligi çäksizdir.» Manuscript Releases, 20-nji jilt, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Altyn ýag” — bu ýokarky howdandan iki şaýat bolan, ýagny Injil bilen Pygamberlik Ruhunyň, ýa-da Köne we Täze Ähtiň, ýa-da kanun bilen pygamberleriň, ýa-da Musa bilen Ylýasyň bolan iki altyn turba diýilýän geçiriji arkaly aşak inýän Hudaýyň Ruhunyň habarlarydyr.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Bütin ýer ýüzüniň Rebbiniň ýanynda duran ýaglananlar, bir wagtlar Şeýtana örtüji kerup hökmünde berlen orny eýeleýärler. Öz tagtyny gurşap alan mukaddes mahluklar arkaly Reb ýer ýüzüniň ýaşaýjylary bilen üznüksiz aragatnaşygy saklaýar. Altyn ýag, Hudaýyň imanlylaryň çyralaryny peselmän, öçüp gitmez ýaly üpjün edip durýan merhemetini aňladýar. Eger bu mukaddes ýag Hudaýyň Ruhunyň habarlarynda asmandan dökülip durmadyk bolsa, şonda ýamanlygyň güýçleri adamlaryň üstünden doly höküm sürerdi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Hudaý bize iberýän habarlaryny kabul etmedigimizde, Onuň abraýy kemsidilýär. Şeýle etmek bilen, Onuň biziň janlarymyza guýup, garaňkylykda bolanlara ýetirilmegini isleýän altyn ýagyny ret edýäris. “Ine, ýigidi gelýär; Ony garşy almak üçin çykyp gidiň” diýen çagyryş gelende, mukaddes ýagyny kabul etmedikler, ýüreklerinde Mesihiň merhemetini ezizlemänler, akylsyz gyzlar ýaly, özleriniň Rebbini garşy almaga taýýar däldiklerini görerler. Olar ýagy gazanyp almak üçin özlerinde güýç tapmazlar, we olaryň durmuşlary heläk bolar. Emma Hudaýyň Mukaddes Ruhy soralýan bolsa, eger biz Musa ýaly: “Maňa Öz şöhratyňy görkez” diýip ýalbarsak, Hudaýyň söýgüsi ýüreklerimize giňden guýlar. Altyn turbalaryň üsti bilen altyn ýag bize ýetiriler. “Güýç bilen däl, gudrat bilen däl, eýsem Meniň Ruhum bilen, diýýär Goşunlaryň Rebbi.” Dogrulyk Gününiň ýagty şöhlelerini kabul etmek arkaly, Hudaýyň çagalary dünýäde çyralar ýaly şöhle saçarlar.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Ahazyň ret edýän habary Gijäniň ýarysyndaky Gygyryşyň habarydy; Laodikeýanyň ýolbaşçylygy 1856-njy ýylda özlerine “iberilen” Laodikeýa habaryny kabul eden bolsady, şol habar Mesihiň ikinji gezek gelşi bilen tamamlanardy. Şonda şol habar güýçlenip, uly gygyryşa öwrülerdi, we Hudaýyň halky işi tamamlap, parahatlykda bolardy. Emma munuň ýerine, olar özleriniň halas edilen gusugyna gaýdyp geldiler.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Işaýa bilen Ahazyň dolyçynyň meýdanyndaky arassalanma işinde görkezilýändigi aýdylýar; bu iş Malakynyň üçünji babynda Ähtiň Habarçysy tarapyndan ýerine ýetirilýär. Olar Zekarýanyň görüşinde “ýagyň” (bir habaryň) dökülip berilýän ýerinde nyşanlaýyn ýerleşdirilýärler, hem-de ahyrky günlerde Işaýanyň Ahaza bolan habary üçünji Hasrata degişli Yslamyň habarydyr; ol ýedi gürrüldiň gizlin taryhynyň habarydyr; ol sekizinjiniň ýediden bolandygynyň habarydyr; ol üzümçiligiň habarydyr; ol “Hakykat” habarydyr; bularyň ählisi Isa Mesihiň Vahyýynyň bölekleridir, şol Vahyý hem ahyrky günlerde dolyçynyň meýdany bilen görkezilen arassalanmany emele getirýär.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Ol hem Milleriň düýp daşy bolup, burçuň baş daşy bolan “ýedi wagt” habarydy we häzirem şoldur; çünki ol ilkinji hakykatdy, şonuň üçin hem ol iň soňky hakykat bolmalydyr. 1863-nji ýyl 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen başlanan we ahyrsoňy 1856-njy ýylda “ýedi wagt” ýagtysyna ýeten tämizleniş işiniň tamamlanmagyny görkezdi. 1844-nji ýylda iki müň üç ýüz ýylyň ýagtysy, iki müň bäş ýüz ýigrimi ýyl bilen bellenen soňa eltýän başlangyjy görkezdi. Şeýle-de bolsa, başlangyçda-da, ahyrynda-da Laodikýa körlügi bu iki görnüşiň arasyndaky gatnaşygy görmegi ret edýär. 1863-nji ýyl, habaryň möhri açylanda hemişe bolup geçýän tämizleniş işiniň tamamlanmagyny aňladýar; üçünji perişdäniň habarynyň möhri bolsa 1844-nji ýylyň 22-nji oktýabrynda açyldy.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

1844-nji ýylda açylan üçünji perişdäniň nury ýeke-täk bir nur däldi; ol, White uýanyň “üçünji perişdäniň öňe ilerleýän nury” diýip atlandyrýan zadydy. Üçünji perişdäniň öňe ilerleýän nury 1844-nji ýylda başlady we synag möhleti ýapylýança öňe ilerlemegini dowam etdirýär; emma ol ilkinji gezek gelende-de, ahyrsoňy tamamlananda-da, üçünji perişdä degişli belli bir synag döwri bar. Başlangyçdaky we ahyrdaky şol synag döwürleri, Daniýeliň “bilimiň artmagy” hökmünde beýan edýän synag işini hem aňladýar; bu hem üçünji perişdäniň öňe ilerleýän nurudyr.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Başlangıçdaky synag işi 1844-nji ýylda başlandy, we öňe ilerleýän nur bilimde artdy-da, 1856-njy ýylda öz jemine ýetdi. Synag döwrüniň başlangyç nury bilen ahyrky nury Daniel kitabynyň sekizinji babyndaky on üçünji we on dördünji aýatlardaky iki görnüşdir; olar Adventizmiň binýadyny we merkezi sütünini aňladýar.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Birinji perişdäniň synag döwri 1840-njy ýylyň 11-nji awgustynda başlap, 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçlik bilen tamamlandy. Şondan soň ikinji perişdäniň synag döwri başlady we 1844-nji ýylyň 22-nji oktýabryna çenli dowam etdi. Şol pursatda üçünji perişde geldi we üçünji perişdäniň synag döwri, Laodikeýa Adventizmi 1863-nji ýylda üçünji perişdäniň ýagtysyny ret edýänçä, dowam etdi.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Millerçi Adventizm üçin üçünji perişdäniň synag döwri bir başlangyja we bir tamamlanşa eýe boldy, we başlangyç bilen tamamlanş şol bir zady aňlatmalydyr, çünki Isa hemişe bir zadyň soňuny şol zadyň başlangyjy bilen suratlandyrýar. Üçünji perişdäniň öňe gidýän nurunyň açylyşy Daniýeliň sekizinji babyndaky on dördünji aýatyň peýda boluşynyň («mareh» görnüşiniň) nurudyr. Üçünji perişdäniň öňe gidýän nurunyň tamamlanşy on üçünji aýatyň mukaddes ýeriň we goşunyň aýak astyna salynmagynyň («çazon» görnüşiniň) nurudy. Bu iki görnüş pygamberlik taýdan özara sepleşendir.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Soňra sen ýedinji aýyň onunjy gününde, ýagny ýaraşyk güni ýubileý surnaýyny çaldyrarsyň; surnaýy bütin ýurduňyzda ýaňlandyrarsyňyz. Lewiler 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Kefaret Günü’nde, yani 22 Ekim 1844’te çalınması gereken boru, yedi yıllık kutsal devri temsil eden Yubile borusuydu; bu da toplam iki bin beş yüz yirmi güne ulaşır. Rab, eski İsrail’i doğrudan Vaat Edilmiş Ülke’ye götürmeyi murat etmişti, fakat onların isyanı bunun gerçekleşmesine engel oldu. Rab, çağdaş İsrail’i de doğrudan Vaat Edilmiş Ülke’ye götürmeyi murat etmişti, fakat isyan buna engel oldu. Eğer çağdaş İsrail, üçüncü meleğin ilerleyen ışığına itaat etmiş olsaydı, dünyayı uyarmış olacaklardı ve Rab yüz yıldan daha uzun bir süre önce dönmüş olacaktı.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Munuň amala aşmagy üçin Reb Milleritleriň arasynda bir özgerişligi amala aşyrmaly bolardy, we şol özgerişlik Mukaddes Ýazgylarda Hudaýyň syrasy hökmünde kesgitlenýär. Eger Adventizm üçünji perişdäniň öňe gidýän nuruna eýeren bolsady, onda Ýubileýiň surnaýy ahyryna çenli üznüksiz ýaňlanardy, çünki ýedinji surnaýyň ýaňlaýan günlerinde Hudaýyň syrasy tamamlanýar. Ylhamyň onunjy babynda şol surnaý — Ýubileý surnaýy, şeýle hem üçünji waýyň surnaýy — 1844-nji ýylyň 22-nji oktýabrynda ýaňlap başlady.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Soňra meniň deňziň hem ýeriň üstünde duran görüp gören perişdämiň elini göge galdyrandygyny gördüm, we ol asman-yeri we onuň içindäkileri, ýer ýüzüni we onuň içindäkileri, deňzi hem onuň içindäkileri ýaradan, ebedilik ýaşaýan Zat bilen ant içdi: mundan beýläk wagt bolmaz. Ýöne ýedinji perişdäniň sesiniň günlerinde, ol surnaý çalmaga başlanda, Hudaýyň syry pygamber gullaryna beýan edişi ýaly tamam bolar. Ylham 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

1844-nji ýylyň 22-nji oktýabrynda başlan, üçünji perişdäniň öňe barýan nury bolan synagly päkleniş prosesi, Daniel kitaby 8-nji bap, 14-nji aýatyň nury bilen başlady we Daniel kitaby 8-nji bap, 13-nji aýatyň nury bilen tamamlandy. Ol 14-nji aýatyň jogaby bilen başlady we 13-nji aýatyň soragy bilen tamamlandy.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Şol on dokuz ýyl demir bilen günortanyň arasynda bolan raýat urşy döwründe göni manydaky Ýahudanyň patyşasy Ahaza Işaýanyň duýduryş habarynyň gelmegi bilen öňden alamatlandyrylypdy. Şol on dokuz ýyl demiriň patyşasynyň Ysraýyly ýesirlige alyp gitmegi bilen tamamlandy. Şol on dokuz ýyl 1844-nji ýylda üçünji perişdäniň gelmeginden başlap, 1863-nji ýyldaky gozgalaňa çenli bolan döwri alamatlandyrýardy. Üçünji perişdäniň öňe ilerleýän nury Işaýanyň habary bilen görkezilipdi.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Öňe ilerleýän şol ýagtylygyň ret edilmegi Millerçi hereketiň soňuna getirdi, we şol synag döwründe Filadelfiýa Millerçi Hereketi Laodikýa Ybadathanasyna geçdi. Miladydan öňki 742-nji ýylda başlanan on dokuz ýyl hem-de 1844-nji ýylda başlanan on dokuz ýyl hem, ahyrky günlerdeki synag we arassalanma işini, ýagny üçünji perişdäniň öňe ilerleýän ýagtylygynyň iň soňky synag döwrüni aňladýar.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

Şol ahyrky synag işinde Hudaýyň syry tamamlanar. Ýüz kyrk dört müň garaşýan, dolanan we möhürlenenlerdir.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Şaýatlygy bagla, kanuny şägirtlerimiň arasynda möhürle. Men bolsa Ýakubyň öýünden ýüzüni gizleýän Rebbe garaşaryn, Oňa umyt baglaryn. Ine, men we Rebbiň maňa beren çagalary Ysraýylda goşunlaryň Rebbi tarapyndan alamatlar we gudratlar üçin goýlandyrys; Ol Sion dagynda ýaşaýandyr. Işaýa 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Soňky günlerde üçünji perişdäniň öňe gidýän nurunyň tamamlaýjy synag döwri, başlangyç synag döwrüniň başlan ýerinde başlandy. Ol, Isa elini asmana galdyryp, “indi wagt bolmaz” diýip yglan eden wagty başlandy. Şol yglan 1844-nji ýylyň 22-nji oktýabrynda, ýedinji surnaý mukaddes ýedilik döwrüniň tamamlanmagynda Ýubileýi yglan eden wagtda bolup geçdi. Ýedi ýylyň döwri, ýedi gezek gaýtalanyp, sözme-söz kyrk dokuz ýyl, ýa-da iki müň bäş ýüz ýigrimi gün boldy.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

1989-njy ýyl ýüz kyrk dört müňüň hereketindäki “ahyry zaman”y alamatlandyrýar, şeýle hem 1989-njy ýyl 1863-nji ýyldaky pitne bilen başlanan ýüz ýigrimi alty ýyllygyň tamamlanmagyny alamatlandyrýar. Ýüz kyrk dört müňüň hereketi “ahyry zaman”da, “ýedi wagtyň” bir nyşany bilen başlady, çünki ýüz ýigrimi alty müň iki ýüz altmyşyň onda biridir, ol bolsa öz gezeginde iki müň bäş ýüz ýigriminiň ýarysydyr.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Isa hemişe bir zadyň soňuny başga bir zadyň başlangyjy bilen aňladýar, we ýüz kyrk dört müňüň hereketiniň başlangyjy, hereketiň soňunda bolşy ýaly, “ýedi gezek” nyşany bilen bellenipdi. Hudaýyň syry tamamlanýan, ýedinji perişdäniň surnaý çalýan günleri, Ylham kitabynyň on birinji babyndaky “üç ýarym” günüň tamamlanmagynda başlady. Üçünji Welaýat hem bolan Ýedinji Surnaý 2023-nji ýylyň 7-nji oktýabrynda öz ikinji notasyny berdi, we Hudaýyň syry indi “öz gullary pygamberlere yglan edişi ýaly” tamamlanýar. Hereketiň soňy, hut şol bir hereketiň başlangyjy ýaly, “ýedi gezek” nyşany bilen bellenýär.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

1798-nji ýylda ahyrzamanyň wagtynda Hudaýyň demirgazyk patyşalyga garşy gazabynyň “ýedi wagty” tamamlandy, Milleritler hereketiniň ahyrynda bolsa “ýedi wagt” bilen baglanyşykly hakykatlaryň ret edilmegi 1863-nji ýylyň gozgalaňyny belläp geçdi. Isa hemişe bir zadyň ahyryny başga bir zadyň başlangyjy bilen şekillendirýär, we birinji perişdäniň hereketi (Milleritler) üçünji perişdäniň hereketini (bir ýüz kyrk dört müňi) şekillendirýär. Iki hereket hem “ýedi wagt” bilen başlanýar we “ýedi wagt” bilen tamamlanýar. Şeýle zatlary oýlap tapyp bilmersiňiz.

We will continue this study in the next article.

Biz bu barlagy indiki makalada dowam etdireris.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘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.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘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.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Jogapkär wezipelerde duranlar dünýäniň özüni höweslendirmäge we isripçilige alyp barýan ýörelgelerine ýüz urmaly däldirler, çünki olaryň muňa ýagdaýy ýokdur; ýagdaýlary bolan bolsady-da, Mesihe meňzeş ýörelgeler muňa ýol bermezdi. Köptaraply öwrediş berilmelidir. ‘Ol bilimi kime öwreder? Taglymaty kime düşündirer? Süýtden aýrylanlara, göwüsden kesilenlere. Çünki buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; biraz bu ýerde, biraz hem ol ýerde bolmalydyr.’ Şeýlelikde, Rebbiň sözi çagalaryň öňünde sabyr bilen goýulmalydyr we Hudaýyň sözüne iman edýän ene-atalar tarapyndan olaryň öňünde hemişe saklanmalydyr. ‘Çünki Ol bu halka kekreýän dodaklar we başga dil arkaly sözlär. Olara şeýle diýdi: Ine, ýadawlara dynç aldyryp biljek dynçlygyňyz şudur; ine, täzeleniş şudur; emma olar diňlemek islemediler. Şeýlelikde Rebbiň sözi olar üçin buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; biraz bu ýerde, biraz hem ol ýerde boldy; olaryň gidip, yza gaçyp, döwlüp, duzaga düşüp, tutulmagy üçin.’ Näme üçin?—çünki olar özlerine gelen Rebbiň sözüne gulak asmadylar.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Bu, görkezme alman, emma öz paýhaslaryny gadyr bilen saklanlary we öz pikirlerine görä özlerini işlemäge saýlanlary aňladýar. Reb bulary synagdan geçirýär, ýagny olar ýa-da Onuň maslahatyna eýerip öz orunlaryny alarlar, ýa-da ýüz öwrüp öz pikirlerine görä ederler; şonda Reb olary gutulgysyz netijä tabşyrar. Biziň ähli ýollarymyzda, Hudaýa edýän ähli hyzmatymyzda, Ol bize şeýle diýýär: ‘Maňa ýüregiňi ber.’ Hudaýyň isleýäni boýunegiji, öwredilmäge taýyn ruhdur. Doganyň kämilligini berýän zat, onuň söýgüden we boýun bolýan ýürekden çykýan bolmagydyr.

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Hudaý Öz halkyndan belli zatlary talap edýär; eger olar: Men bu zady etmäge ýüregimi bermerin, diýseler, Reb olary asman hikmetsiz özleriniň çak edilýän paýhasly hökümine görä dowam etmäge goýberýär, tä bu Ýazgy [Işaýa 28:13] ýerine ýetýänçä. Siz: Men Rebbiň ýolbaşçylygyna diňe öz hökümim bilen sazlaşýan belli bir çäge çenli eýererin, soňra bolsa Rebbiň meňzeşligine görä kemala getirilmegi ret edip, öz pikirlerime berk ýapyşaryn, diýmeli dälsiňiz. Şeýle sowal berilsin: Bu Rebbiň islegimi? — ýöne: Bu —–yň pikiri ýa-da hökümimi? däl.” Testimonies to Ministers, 419.

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