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# The Book of Daniel - Number Twenty-Three

Danyýel kitaby — ýigrimi üçinji sany

The Scornful Men

Masgaralaýan Adamlar

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Waýt uýam Nýu-Ýork şäheriniň beýik binalary ýumrulan mahaly, Ylham kitabynyň on sekizinji baby, birinji-üçünji aýatlarynyň berjaý boljakdygyny görkezdi.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Şondan soň men asmanyň içinden inip gelýän başga bir perişdäni gördüm; onuň uly ygtyýary bardy, ýer ýüzi bolsa onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty batly gygyryp şeýle diýdi: «Beýik Wawilon ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň pena ýerine we her bir haram hem ýigrenji guşuň kapasyna öwrüldi. Çünki ähli milletler onuň zynasynyň gazaply şerabyndan içdiler, ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzüniň täjirleri bolsa onuň nepis nygmatlarynyň köplügi arkaly baýadylar». Ylham 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

2001-nji ýylyň 11-nji sentýabryna çenli ýeriň “patyşalary” eýýäm Rim ybadathanasy bilen zyna etmişdiler. Ikinji Jahan urşundan soň, Prezident Harry S. Truman ilkinji gezek, 1951-nji ýylda, Watikana ilçi belledi. Onuň papalyk bilen syýasy gatnaşyk döretmek synanyşygy Amerikanyň Birleşen Ştatlarynyň Kongresi tarapyndan düýbünden ret edildi, emma onýyllyklardan soň Prezident Ronald Reagan 1984-nji ýylda Watikana ilçi bellände beýle bolmady. 2001-nji ýyla çenli ähli milletler Tire jelebi bilen diplomatik gatnaşyk ýola goýmak arkaly Watikan bilen zyna etmişdiler.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

2001-nji ýylyň 11-nji sentýabryna çenli ähli “milletler” onuň zynasyna degişli gazabynyň şerabyny içipdi. Wawilonyň şeraby papalyk tarapyndan öňe sürülýän dürli galplyklaryň ählisini aňladýar, emma bu aýatlarda aýratynlykda görkezilýän şerabyň bir mahsus görnüşi — onuň zynasyna degişli gazabynyň şerabydyr. Papalygyň gazaby onuň ylalaşmaýan adamlaryny yzarlamagydyr. Ol yzarlamany döwlet häkimiýetini öz haram işini ýerine ýetirmek üçin ulanmak arkaly amala aşyrýar. Onuň gazabynyň şeraby — onuň bidgat hasap edýän adamlaryna garşy döwleti ulanmak hereketini aňladýan ýalňyşlygyň aýratyn çüýşesidir.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan döwürde, Garaňky asyrlardan çagyrylyp çykarylan we şol wagt Rimyň gyzlaryna öwrülen protestant ybadathanalaryndan aýrylan Millerit Adventizmi, täze ýüze çykan ýer haýwanynyň üstündäki hakyky protestant şahasy boldy. Petrus şol täze saýlanan Hudaý halkynyň bir millet hökmünde häsiýetlerini kesgitleýär.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Emma siz saýlanan nesilsiňiz, patyşa ruhanylygy, mukaddes millet, aýratyn bir halksyňyz; garaňkylykdan sizi Öz ajaýyp nuruna çagyranyň şöhratyny yglan etmegiňiz üçin: ozallar halk dälidiňiz, emma indi Hudaýyň halkysyňyz; ozallar rehim tapmandyňyz, emma indi rehim tapdyňyz. 1 Petrus 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

2001-nji ýylyň 11-nji sentýabryna çenli, Ýedinji günüň Adwentist ybadathanasy eýýäm Amerikanyň Birleşen Ştatlarynyň hökümetiniň syýasy gurluşyny özleriniň bidgatçy hasap eden adamlaryna garşy hüjüm etmek üçin ulanypdy we muny köplenç ulanýardy. 2001-nji ýyldan has öň hem, Adwentistler eýýäm döwlet häkimiýetini özleriniň bidgatçy diýip hasap eden adamlaryna garşy ulanmagy aňladýan Wawilonyň aýratyn şerabyndan içipdiler.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efraýym Ýerobogamyň pitnesiniň we Ysraýylyň demirgazyk patyşalygynyň nyşanydyr, we Işaýa ýigrimi sekizinji baby Ýedinji Gün Adwentistleri ybadathanasyna Efraýymyň serhoşlary hökmünde ýüzlenmek bilen başlaýar.

> 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: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. 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. Isaiah 28:1–8.

> Efraýymyň serhoşlaryna, buýsanjyň täjine ýazyk bolsun! Şerapdan ýeňlenleriň hasylly jülgeleriniň başynda duran olaryň şöhratly gözelligi solýan gül kimidir. Ine, Rebde gudratly we güýçli bir bar; ol doly ýagyşly doň tupany we heläk ediji boran ýaly, joşup daşýan güýçli suwlaryň sili ýaly ony eli bilen ýere urup ýykar. Efraýymyň serhoşlary bolan buýsanjyň täji aýak astyna salnar. Hasylly jülgäniň başynda duran şol şöhratly gözellik hem solýan gül ýaly, tomusdan öň ýetişýän irki miwe ýaly bolar; oňa bakan kişi ony gören badyna, heniz elindedigine garamazdan, derrew iýip goýberer. Şol günde Hökmürowan Reb Öz halkynyň galanjagy üçin şöhrat täji, gözellik diademasy bolar; höküm kürsüsinde oturana adalat ruhy, söweşi derwezä çenli yzyna serpikdirýänlere kuwwat bolar. Emma bular hem şerap sebäpli azaşdylar, güýçli içgi sebäpli ýoldan çykdylar; ruhany hem pygamber hem güýçli içgi sebäpli azaşdy, olar şerapdan ýuwduldylar, güýçli içgi sebäpli ýoldan çykdylar; olar görümdä azaşýarlar, hökümde büdräp ýykylyarlar. Çünki ähli saçaklar gusmukdan we nejasatdan doly, arassa ýer ýok. Işaýa 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Üçünji Hasrat 2001-nji ýylyň 11-nji sentýabrynda geldi we ol “täje”, ýagny “Efraýymyň serhoşlarynyň” ýolbaşçylygyny alamatlandyrýan zada geldi. Ol Merilenddäki ybadathananyň merkezine ýangyçdan doly uçar bilen hüjüm etmedi, emma ol olaryň Üçünji Hasradyň Yslamyň gelmeginiň üçünji perişdäniň giçki ýagmyr habarynyň başlangyjydygyny tanap bilmezligini aýan etdi. Hut özleriniň yglan etmek üçin galdyrylandyklaryny aýdýan şol habaryň we işiň hut başlangyjy. Olar diňe ýolbaşçylygy alamatlandyrýan täç hökmünde däl, eýsem “tekepbirligiň täji” hökmünde hem kesgitlenýärler; şeýlelikde, Habakkugyň ikinji babyndaky jedelde emele gelen we emele gelýän ybadat edýänleriň iki toparynyň birini kesgitleýär. 2001-nji ýylyň 11-nji sentýabrynda Habakkugyň garawullary derwezedäki söweşde öz orunlaryny eýelediler.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Iýerusalimiň derwezeleri Iýerusalimiň halkynyň özara gatnaşyklarynyň amala aşyrylýan ýeri bolupdy. Derwezelerdäki söweş, Yşaýanyň öňki babyndaky “jedeliň” nyşany bolup, ol gündogar şemalynyň gününde (Yslamyň gününde) başlandy. Parçadaky Habakugyň ybadat edýänleriniň iki topary iki täç arkaly görkezilýär. Efraýymyň serhoşlary, ýagny şol wagt eýýäm özleriniň bidgatçy diýip hasap edenlerine garşy jedellerinde üstün çykmak üçin döwletiň güýjüni ulananlar, Hökmürowan Rebbiň täji bilen garşydaşlykda goýulýar. Haçan-da Mesih Hökmürowan Reb hökmünde görkezilende, bu Onuň Öz goşunynyň ýolbaşçysy hökmünde edýän işiniň nyşanydyr. Derwezedäki söweş, hakyky we galp taglymat baradaky jedel arkaly görkezilen uruşdyr.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Bu diňe bir Efraýymyň serhoşlary hökmünde görkezilýän Baş konferensiýanyň ýolbaşçylygy däldir, eýsem ruhanylar hem (pastorlyk gullugy), pygamberler hem (teologlar we mugallymlar) güýçli içgi sebäpli ýoldan çykandyr. Işaýa öz pygamberliginiň açylyş aýatlarynda aýdyşy ýaly, bu tutuş ybadathana degişlidir.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Amoz ogly Işaýanyň Ýahuda we Iýerusalim hakda, Ýahudanyň patyşalary Uzziýa, Ýotam, Ahaz we Hizkiýanyň günlerinde gören wahysy. Eý asmanlar, diňläň, eý ýer ýüzi, gulak as: çünki Reb sözledi: «Men ogullary iýmitlendirip, ösdürip ýetişdirdim, emma olar Maňa garşy baş göterdiler. Öküz öz eýesini tanar, eşek hem hojaýynynyň ahyryny biler; emma Ysraýyl tanamaz, halkym düşünmez. Wah, günäli millet, bikanunlykdan ýüklenen halk, ýamanlyk edýänleriň nesli, azgynçylyk salýan çagalar! Olar Rebi terk etdiler, Ysraýylyň Mukaddesini gaharladylar, yzlaryna dolanyp gitdiler. Näme üçin ýene-de urulmaly? Siz gitdigiçe has-da pitne edersiňiz: bütin kelle kesel, bütin ýürek halysragan». Işaýa 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Günäkär millet hassa bolup, onuň ýüregini we pikirini üýtgedip biljek her nähili emiň berlip bilinjek wagtyndan geçip gitdi. Işaýa serhoşlaryň ýoldan çykandygyny aýdýar, we Ýeremiýa şol ýoly “köne ýodalar” diýip kesgitleýär. 2001-nji ýylyň 11-nji sentýabrynda soňky ýagyn ýagyp başlady, we Ýeremiýa onuň, ýagny serhoşlaryň daşyna çykan “ýoluna” degişli bolan köne ýodalarda ýöremek bilen, soňky ýagynyň dynçlygyny tapýandygymyzy aýdýar.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Reb şeýle diýýär: Ýollaryň ugrunda duruň, syn ediň we gadymy ýodalary soraň, ýagşy ýol nirede bolsa, şol ýolda ýörediň, şonda janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: «Biz ol ýolda ýöremeris» diýdiler. Şeýle hem Men üstüňizden gözegçiler belledim, olara: «Surnaýyň sesine gulak asyň» diýdim. Emma olar: «Biz gulak asmarys» diýdiler. Şonuň üçin diňläň, eý milletler, we bil, eý ýygnak, olaryň arasynda näme bardygyny. Diňle, eý ýer ýüzi: ine, Men bu halkyň üstüne betbagtçylyk getirer — olaryň pikirleriniň miwesi hökmünde — çünki olar Meniň sözlerime-de, Meniň kanunyma-da gulak asmadylar, gaýtam ony ret etdiler. Ýermeýa 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Efraýimiň serhoşlary 2001-nji ýylyň 11-nji sentýabrynda ýoldan çykdylar we 1863-nji ýylda “gadymy ýollary” ret etmek işine başlanlarynda “yzlaryna, yza” öwrüldiler. Hut şol “gadymy ýollarda” giçki ýagmyryň rahatlygy we täzelenişi tapylýar, hem-de şol ýagmyr hut olara garşy “Hasrat” yglan edilen wagtynda başlandy. Yslamyň üçünji “Hasrady” Efraýimiň buýsanjynyň täjine tanalmaz bolup galdy, çünki olar pygamberlikde Yslamyň ornuny kesgitleýän esas goýujy hakykatlary kem-kemden ret edipdiler. Ýermeýa şol wagtda Rebbiň gözegçileri galdyrandygyny görkezýär; olar Habakugyň gözegçileridir, we olar derwezelerdeki söweşde Efraýimiň serhoşlaryna surnaýyň sesine gulak asmalydyklaryny yglan etdiler. 2001-nji ýylyň 11-nji sentýabrynda gelen üçünji “Hasrat” ýedinji Surnaýdy.

Isaiah identifies that “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.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Işaýa şeýle diýýär: “olar güýçli içginiň täsiri bilen ýoldan çykdylar; olar görüşde ýalňyşýarlar, hökümde büdräp ýykylýarlar. Çünki ähli saçaklar gusukdan we nejislikden doly, tämiz ýer asla ýokdur.” 1863-nji ýylda girizilen, “ýedi wagty” aýryp taşlan galp saçak we onuň bilen bile düşündiriş beriji goşmaça kagyzyň zerur edilmegi, Habakugyň iki mukaddes saçagynyň galbyny aňladýar; emma serhoşlaryň ulanan galp “saçaklary” gusukdan doludyr we olar görüşde ýalňyşýarlar. Habakugyň we Ýeremiýanyň gözegçilerine usulyýet baradaky jedelde “görüşi” “saçaklaryň” üstünde ýazmak buýruldy, ýöne serhoşlaryň galp saçaklary ýalňyş bir görüşi öňe sürýär.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Görüş ýok ýerde halk heläk bolýar; emma kanuny saklaýan bagtlydyr. Süleýmanyň pähimleri 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Efraýymyň serhoşlary Hudaýyň kanunyny ret etdiler, emma “jedeliň”, derwezäniň söweşiniň mazmuny, birinji we üçünji perişdeleriň hereketinde berkidilen usulýet arkaly görkezilişi ýaly, Hudaýyň pygamberlik kanunydyr. Işaýa ýigrimi sekizinji babyň ilkinji sekiz aýatynda bu ýagdaýy goýandan soň, ol soňky ýagşyň özi bolan usulýeti kesgitleýär we aýratynlykda serhoşlary “Iýerusalimde” “höküm sürýän” “masgaralaýjy adamlar” hökmünde görkezýär.

> 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: 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 28:9–18.

> Ol kimi bilime öwreder? we kimi taglymata düşündirer? Süýtden aýrylanlarymy, göwüsden kesilenlerimi? Çünki buýruk buýrugyň üstüne bolmalydyr, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde biraz, ol ýerde biraz. Çünki Ol bu halka peltekläp çykýan dodaklar we başga dil bilen geplejekdir. Olara şeýle diýdi: «Ýadawlara dynç aldyryp biljek dynçlyk şudur; täzeleniş hem şudur»; emma olar diňlemek islemediler. Ýöne Rebbiň sözi olar üçin buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde biraz, ol ýerde biraz boldy; şeýlelikde olar gidip, yza gaçyp ýykylarlar, döwlerler, duzaga düşerler we tutulyp alnarlar. Şonuň üçin, eý, Iýerusalimdäki bu halka hökümdarlyk edýän masgaralaýjy adamlar, Rebbiň sözüni diňläň. Çünki siz: «Biz ölüm bilen äht etdik, dowzah bilen ylalaşyk baglaşdyk; joşup gelýän bela geçip gidende, ol bize ýetmez; çünki biz ýalançylygy penamyza öwürdik, aldawyň aşagynda gizlendik» diýdiňiz. Şonuň üçin Reb Hudaý şeýle diýýär: «Ine, Men Siýonda binýat üçin bir daş goýýaryn, synagdan geçen bir daş, gymmatly burç daşy, berk binýat; ynanýan howlukmaz. Hökmümi ölçege görä, dogrulygy hem gurşun agramyna görä goýaryn; doly ýalan penanyňy süpürip äkider, suwlar hem gizlenilýän ýeri basyp alar. Siziň ölüm bilen eden ähtiňiz bozulyp ýatyrylar, dowzah bilen baglaşan ylalaşygyňyz hem durmaz; joşup gelýän bela geçip baranda, siz onuň astynda tapdalanarsyňyz». Işaýa 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Jedel” bu ýerde “ol kime bilim öwreder? we kime taglymata düşündirer?” diýen sözler arkaly kesgitlenýär. “Kime” diýen söz mümkin bolan okuwçylara gönükdirilendir, emma mesele bilimi emele getirýän taglymata düşünmek hakdadyr. Daniel kitaby möhürden açylanda, bilim artýar; bu bolsa Hudaýyň Sözüniň hakykatlaryna bolan düşünjäniň artmagyny aňladýar. “Taglymat” sözi belli bir pikir ulgamyny ýa-da bilim toplumyny emele getirýän ynançlar, ýörelgeler, öwüt-ündewler ýa-da kadalar ýygyndysyny aňladýar. Mukaddes Kitabyň “taglymatlaryna” düşünmek üçin, şol bilim toplumyny döretmäge ýardam edýän mukaddes kitabi usulyýet zerurdyr.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “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.”

Usulyýet şeýle kesgitlenýär: “buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde biraz, ol ýerde biraz.” 2001-nji ýylyň 11-nji sentýabryny üçünji “Hasratyň” gelşi hökmünde kesgitlän usulyýet, birinji “Hasratyň” pygamberlik setirini ikinji “Hasratyň” pygamberlik setiri bilen bir ýere getirmek esasyna daýanýar; bu bolsa üçünji “Hasratyň” setiri üçin iki şaýat berýär. Şol usulyýet iki topar ybadat edijini ýüze çykarýan “jedeliň” synagydyr, çünki “Rebbiň sözi olar üçin buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde biraz, ol ýerde biraz boldy; olaryň gidip, yza ýykylyp, döwlüp, duzaga düşüp, tutulmagy üçin.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Iýerusalimi dolandyrýan masgaralaýjy adamlaryň bäş büdreýşi, bäş akmak gyzy aňladýar. Usulýetiň özi aç-açan bir synagdyr, çünki Efraýymyň serhoşlary Ýeremiýanyň gadymy ýollaryny ret etdiler, garawullaryň surnaýly duýduryşyna gulak asmakdan ýüz öwürdiler, galp saçaklar taýýarladylar we ölüm bilen äht baglaşdylar; hut şol bir wagtda-da, derwezäniň söweşinde Rebbi goşunlaryň täjini geýenler ýaşaýyş bilen äht baglaşýardylar.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

2001-nji ýylyň 11-nji sentýabrynda dynçlyk hem täzeleniş bolan soňky ýagmyr ýagyp başlady we ýüz kyrk dört müňüň möhürlenişi başlandy. Şol wagt Efraýymyň serhoşlarynyň usulyýeti bilen Ylýas ilçisi tarapyndan aňladylýan usulyýetiň arasynda jedel başlandy. “Köpler” serhoşlar bilen birlikde ýykylar, emma saýlanyljak az sanlylar Rebbe garaşýanlardyr.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. 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. Isaiah 8:8–17.

> Çünki Reb maňa güýçli eli bilen şeýle diýdi we bu halkyň ýolunda ýöremezligimi tabşyryp, şeýle diýdi: «Bu halkyň: “Bileleşik” diýýän adamlarynyň hemmesine siz hem: “Bileleşik” diýmäň; olaryň gorkýan zadyndan gorkmaň, hem howsala düşmäň. Hökmürowan Rebbi mukaddes saýyň; goý, siziň gorkyňyz hem siziň howpuňyz Ol bolsun. Şeýle bolsa, Ol mukaddes bir pena bolar; emma Ysraýylyň iki öýi üçin büdremä sebäp bolýan daş we päsgel berýän gaýa, Ýerusalimiň ýaşaýjylary üçin duzak we tor bolar. Olaryň arasynda köpler büdreýp ýykylar, döwler, duzaga düşer we tutulyp alnyp gidiler. Şaýatlygy daň, kanuny meniň şägirtlerimiň arasynda möhürle. Men ýüzüni Ýakubyň öýünden gizleýän Rebbe garaşaryn, Oňa umyt baglaryn. Işaýa 8:8–17.»

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Elbetde, Işaýa öz sözleri bilen ylalaşýar; şonuň üçin ýigrimi sekizinji bapda ýykylýan köp adam, sekizinji bapda ýykylýan şolaryň özleridir. Sekizinji bapda olaryň ýykylşynyň möhürleme döwründe bolup geçýändigini görýäris; bu döwür 2001-nji ýylyň 11-nji sentýabrynda başlady. Sekizinji bapyň duýduryşy, bu halkyň “ýoly” bilen ýöremezlikdir; çünki olar Ýeremiýanyň gadymy ýodalar hakdaky ýolunda ýöremegi ret edenlerdir, şol ýerde soňky ýagşyň habary ýerleşýär. Sekizinji bapda ýykylýanlar, Bawilonyň aýratyn şerabyny aňladýan birleşige bil baglaýanlardyr; bu bolsa bidgatçy hasap edilýänlere garşy durmak maksady bilen ybadathana bilen döwletiň birleşigini aňladýar. Sekizinji bapda olaryň büdräp ýykylyşyna sebäp bolýan zat, büdreme daşy bolup, ol 1863-nji ýylda düýpli hakykatyň ilkinji ret edilişini — Lewiler ýigrimi altydaky “ýedi wagt” hakykatyny — aňladýar; bu hakykat 1863-nji ýylda “gurluşykçylar” tarapyndan ret edildi. Şol ret ediş arkaly olar William Miller’e perişdeler tarapyndan berlen habary ret etmek üçin mürtät protestant usulyýetine dolanyp bardylar.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Ýigrimi sekizinji bapda daşy ret etmek, aşyp-daşýan gamçynyň hökümine getirýär; bu bolsa, Mukaddes Kitapda Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan başlanýan, soňra bolsa bütin dünýäni gurşap alýan haýwanyň nyşanynyň nyşanydyr. Ýekşenbe kanuny wagtynda Adwentist ybadathananyň “ölüm” we “dowzah” bilen baglaşan ähti süpürilip aýrylar. Efraýymyň serhoşlarynyň ölüm bilen eden ähtini süpürip aýyrmak bilen, olaryň “ýalan pena ýeri” ýok ediler. “Ýalan pena ýeri” resul Pawlus tarapyndan güýçli azgynlyga eltýän ýalan hökmünde görkezilýär; Iýerusalimi dolandyrýan masgaralaýjy adamlaryň üstüne inýän şol güýçli azgynlyk olaryň hakykata bolan ýigrenjine jogap hökmünde gelýär.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Şol adamyň gelişi Şeýtanyň işi boýunça bolup, ähli güýji, alamatlary we ýalan täsinlikleri bilen, heläk bolýanlaryň arasynda ähli zalymlygyň aldawlary bilen bolar; çünki olar gutulmaklary üçin hakykatyň söýgüsini kabul etmediler. Şonuň üçin-de, olaryň ýalana ynanmaklary üçin, Hudaý olara güýçli azaşdyryşy iberer; şeýlelikde, hakykata iman etmän, ýamanlykda lezzet alanlaryň hemmesi höküm edilsin. Emma, Reb tarapyndan söýülýän doganlar, biz siziň üçin hemişe Hudaýa şükür etmäge borçludyrys; çünki Hudaý sizi başdan bäri, Ruhuň mukaddesleştirmegi we hakykata iman etmek arkaly gutulyşa saýlapdyr. Şeýle hem, biziň Hoş Habarymyz arkaly, Rebimiz Isa Mesihiň şöhratyna eýe bolmagyňyz üçin sizi şoňa çagyrdy. Şeýlelik bilen, eý doganlar, berk duruň we size ýa söz bilen, ýa-da biziň hatymyz arkaly öwredilen däp-dessurlary berk saklaň. 2 Selanikliler 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Ýalan penasy”, “güýçli azgyny” emele getiren zat hökmünde, ahyrsoňy ýakyn wagtda güýje girjek ýekşenbe kanunynyň jezasy getirýär. Resul Pawlus hakykaty söýmeýän topary hem-de hakykat arkaly mukaddes edilen topary kesgitleýär; şeýlelikde ol Habakugyň ikinji babyndaky jedelde agzalýan iki topara salgylanýar. Ýigrimi dokuzynjy bapda Işaýa “Ariýel” sözüni iki gezek gaýtalap başlaýar; bu bolsa Ýerusalimiň başga bir adydyr.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Ariýe, eý, Dawudyň ýaşan şäheri bolan Ariýe nälet bolsun! Ýyldan-ýyla goşuň; goý, gurbanlyklary soýsunlar. Işaýa 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

“Iýerusalim şäheri” bolan “Arieliň” nyşanly iki esse agzalşy ýene-de bir “hasrat” bilen ýazgarylýar. “Ýyldan-ýyla” gurbanlyklaryň öldürilmegi 1863-nji ýylda başlanan barha artýan pitneçiligi aňladýar. Indiki aýatlar Ýekşenbe kanuny krizisiniň döwründe Ýedinji Gün Adwentist buthanasynyň üstüne geljek hökmi beýan edýär. Dokuzynjy aýatda usulyýet baradaky jedeli nygtaýan bir “täsinlik” görkezilýär, şol bir wagtda-da, birinji aýatda “Arieliň” iki esse agzalşy arkaly ikinji perişde bilen hem baglanyşdyrylýan Ýarygije çagyryşynyň habarynyň bir bölegi hökmünde Adwentizmiň pitneçi ýagdaýyny görkezýär.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Özüňizi haýranlyga goýuň we geň galyň; gygyryň we perýat ediň: olar serhoşdyrlar, emma şerapdan däl; yranýarlar, emma güýçli içgiden däl. Çünki Reb siziň üstüňize çuňňur ukynyň ruhuny dökdi we gözleriňizi ýumdy; pygamberleri hem-de ýolbaşçylaryňyzy, görüjileri ol örtdi. Şeýlelikde, ähli görnüş size möhürlenen kitabyň sözleri ýaly boldy; ony sowatly birine berip: «Muny oka, haýyş edýärin» diýerler, ol bolsa: «Okap bilemok, çünki ol möhürlenendir» diýer. Soňra kitap sowatsyz birine berler-de: «Muny oka, haýyş edýärin» diýerler, ol bolsa: «Men sowatly däl» diýer. Şonuň üçin Reb şeýle diýdi: «Bu halk maňa agzy bilen ýakynlaşýar we dodaklary bilen maňa hormat goýýar, emma ýüreklerini menden daşlaşdyrdylar, maňa bolan gorkulary bolsa adam öwredişleriniň düzgüninden öwrenilendir. Şonuň üçin, ine, Men bu halkyň arasynda ajaýyp bir işi, hakykatdan-da ajaýyp bir işi we gudraty amala aşyraryn; çünki olaryň akyldarlarynyň hikmeti ýok bolar, paýhaslylarynyň düşünjesi bolsa gizlener». Işaýa 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Ýigrimi ýedinji bapda ýazga geçirilen “jedelde”, ýagny hakyky usulyýet bilen ýalan usulyýetiň arasyndaky çekişmäni aňladýan ýerde, Iýerusalimi dolandyrýan masgaralaýjy adamlaryň serhoşlygy, Adventizmiň ýolbaşçylygyny möhürlenen kitaba düşünmekden saklaýan körlük hökmünde kesgitlenýär. Daniýel bilen Ylham kitaplary bir kitabyň özidir, we synag möhleti tamamlanmazyndan edil öň açylýan kitabyň bölegi Isa Mesihiň Ylhamydyr. Onda “ýediniň içinden çykan sekizinjiniň” syry bar. Bu, Daniýele ikinji bapda düşünmek üçin berlen “syr” arkaly şekillendirilýär. Bu, Ýedi Gök Gürrüldiniň “gizlin taryhydyr”. Bu, üçünji “Wahyň” Yslamy baradaky habarydyr, hem-de “Ýary gije çagyrşynyň” habarydyr.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Danyýl bilen Ylhamyň ýeke-täk kitaby, Mesihiň döwründäki Sinedrion tarapyndan şekillendirilenlere berilýär; olar Hudaýyň hakykatyny goldaýandyklaryny we goraýandyklaryny ykrar edýän, emma ahyrsoňunda Hakykaty haça çüýlemäge gatnaşýan ýolbaşçylyk ulgamyny alamatlandyrýarlar. Sinedrion arkaly nusgalandyrılan ulgam, Iýerusalimi dolandyrýan masgaralaýjy adamlardyr. Möhürlenen kitap olara berilýär, we olaryň bu kitabyň nämäni aňladýandygy baradaky saýlama, bilimli we alymçylykly jogaby şudur: olar ony okap bilmeýärler, çünki ol möhürlenendir. Soňra diňe ýolbaşçy hökmünde aýratyn goýlanlara eýermäge öwredilen süri hem şol bir kitap bilen ýüzbe-ýüz edilýär, we olaryň jogaby şudur: olar oňa diňe Iýerusalimi dolandyrýan masgaralaýjy adamlar, ahyrzamanyň Sinedriony, onuň nämäni aňladýandygyny özlerine aýdyp berseler, düşünjekdirler.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

William Millera, soňra bolsa Future for America-a berlen usulýet pygamberlik taryhynyň bir ýol belgisi bolup durýar. Ol ýaşaýyş bilen ölüm synagynyň meselesini anyk görkezýän bir ýol belgisidir. Dogry usulýet bolmasa, giçki ýagşyň habary “möhürlenen kitabyň sözleri” ýalydyr. Giçki ýagşyň habary bolmasa, şol habaryň emele getirýän tejribesini gazanmak mümkin däldir. Şol usulýet, pygamberlik setiriniň üstüne pygamberlik setirini, şu ýerde Injilden we ol ýerde Injilden getirip goýmak işidir. Usulýet baradaky jedel ilkinji habar güýç bilen kuwwatlandyrylanda, ahyrzamanyň hem başlangyç, hem-de tamamlaýjy taryhlarynda başlapdy.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Millerit hereketiniň taryhynyň başynda jedel 1840-njy ýylyň 11-nji awgustynda başlady we şol taryhyň ahyrynda, Filadelfiýaly Millerit hereketiniň Laodikiýaly Millerit hereketine geçýän wagt döwründe gaýtalandy. Jedel üçünji perişdäniň Laodikiýaly hereketiniň taryhynda 2001-nji ýylyň 11-nji sentýabrynda täzeden başlady we ol şol hereketiň ahyrynda, üçünji perişdäniň Laodikiýaly hereketi bir ýüz kyrk dört müňüň Filadelfiýaly hereketine geçende, gaýtalanýar. Milleritleriň başlangyç synagynda-da, Milleritleriň ahyrky synagynda-da, synag Ylýas ilçisiniň usulyýeti arkaly görkezildi. Isa, Alfa we Omega hökmünde, ahyry hemişe başlangyç arkaly görkezýär.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Indiki makalada Danyýel kitabynyň dördünji we bäşinji baplaryna garamagymyza geçenimizde, biz indi setir üstüne setir getirmek usulyndan peýdalanarys.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> «Hiç kimde Mesihiň haçan geljekdigini ýa-da gelmejekdigini kesgitleýän hakykat habar ýokdur. Şoňa ynanyň: Hudaý hiç kime Mesihiň gelşini bäş ýyl, on ýyl ýa-da ýigrimi ýyl gijikdirýändigini aýtmaga ygtyýar bermeýär. “Şonuň üçin siz hem taýýar boluňlar; sebäbi Ynsan Ogly siziň oýlamaýan sagadyňyzda geler” (Matthew 24:44). Ine, biziň habarymyz şudur, asmanda uçup barýan üç perişdäniň yglan edýän hut şol habarydyr. Häzir ýerine ýetirilmeli iş, bu iň soňky merhemet habaryny ýykylyp giden dünýä ýaň salmakdyr. Gökden täze bir durmuş gelýär we Hudaýyň ähli halkyna eýelik edýär. Emma ybadathanada bölünişikler döreýär. Iki topar emele geler. Bugdaý bilen haşal ot hasyl üçin bilelikde ösýär.»

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> Iş soňky wagta çenli has-da çuňlaşar we has-da çynlakaý häsiýet alar. Hudaý bilen bilelikde zähmet çekýänleriň hemmesi mukaddeslere bir gezek tabşyrylan iman ugrunda iň uly yhlas bilen göreşerler. Olar eýýäm öz şöhraty bilen ýer ýüzüni ýagtyldýan häzirki habardan ýüz dönderilmezler. Hudaýyň şöhratyndan başga göreşmäge mynasyp hiç zat ýokdur. Berk durjak ýeke-täk gaýa Ebedilikleriň Gaýasydyr. Isada bolşy ýaly hakykat bu azaşma günlerinde pena ýeridir….

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Pygamberlik sözi setir üstüne setir bolup berjaý bolup gelýär. Biz üçünji perişdäniň habarynyň baýdagynyň astynda näçe berk dursak, Danyýel pygamberiň pygamberligini şonça-da aýdyň düşüneris; çünki Ylham Danyýeliň goşmaçasydyr. Biz Mukaddes Ruh tarapyndan Hudaýyň özüni bagyş eden hyzmatkärleriniň üsti bilen ýetirilen nury näçe doly kabul etsek, gadymy pygamberligiň hakykatlary şonça-da çuň hem ygtybarly, hatda baky tagt kimin sarsmaz bolup görner; biz Hudaý adamlarynyň Mukaddes Ruh tarapyndan herekete getirilip sözländiklerine ynamly bolarys. Adamlar pygamberleriň üsti bilen Ruhuň aýdanlaryny düşünmek üçin özleri hem Mukaddes Ruhuň täsiri astynda bolmalydyrlar. Bu habarlar pygamberlikleri aýdanlaryň özleri üçin däl-de, olaryň berjaý boluşynyň sahnalarynyň arasynda ýaşaýan bizler üçin berildi.

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Eger Reb maňa bu işi etmegi bermedik bolsa, men bu zatlary beýan edip biljekdigimi duýmazdym. Seniň özüňden başga-da, edil sen ýaly özlerinde täze nur bar diýip pikir edýän, ony halka hödürlemäge doly taýýar bolan başga adamlar hem bar; olar bir ýa iki adam bilen çäklenmeýär. Emma olar üçin Hudaýa ýaraýan zat, eýýäm berlen nury kabul edip, şol nurda ýöremek we köp ýyllardan bäri Hudaýyň halkynyň tutup gelen garaýyşlaryny goldaýan Mukaddes Ýazgylaryň üstünde imanlaryny berkitmek bolardy. Ebedi Hoş Habar ynsan wekilleri arkaly yglan edilmelidir. Biz ýykylan dünýä berilýän soňky duýduryş bilen, asmanyň ortasynda uçup barýan görnüşde görkezilen perişdeleriň habarlaryny ýaňlandyrmalydyrys. Eger bize pygamberlik etmek tabşyrylmasa, onda bize pygamberliklere ynanmak we beýleki akyllara nur bermek işinde Hudaý bilen hyzmatdaşlyk etmek tabşyrylandyr. Biz muny etmäge çalyşýarys.” Selected Messages, book 2, 113, 114.

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