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# The Book of Daniel - Number Sixty-Two

Danyýel Kitaby — Altmış Ikinji Bölüm

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Uilýam Milleriň pygamberlik görnüşiniň gymmatbaha dürlerini aýan etmek: Adventizmiň “Beýik Nur”dan daşlaşyşyna tankydy seljerme we hakyky binýatlara dolanmak çagyryşy

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

William Milleriň düýşündäki gymmatbaha daşlar Milleritleriň taryhynda şöhle saçyşyndan on esse ýagtyrak şöhle saçar. Milleritleriň öz taryhynyň dowamynda artdyrylan bilime degişli düşünjesi dogrydy, emma doly däldi. Olaryň düşünjesi has takyk taryhy çäkde ýerleşdirilende, ol has çynlakaý netijeleri ýüze çykarýar, çünki ol diňe gymmatbaha daşlar arkaly şekillendirilen pygamberlik hakykatlaryny giňeltmek bilen çäklenmän, eýsem soňky günleriň on gyzy üçin synagy hem döretýär. Millerit düşünjesi iki öňdebaryjy çyzgyda (1843 we 1850) beýan edilendir. Iki çyzgy hem Habakkugyň ikinji babynda pygamberlik edilen tablisalaryň amala aşmasydy, we şol çyzgylaryň Habakkugyň sözleriniň amala aşmasy bolandygy, şeýle hem hut şol hakykatlaryň Adventizmiň düýpli hakykatlary bolandygy Pygamberlik Ruhy tarapyndan şeýle diýip görkezildi.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

1844-nji ýylyň 22-nji oktýabryndaky uly lapykeçlikden soň, Milleritler asmandaky mukaddes ýeri we mukaddes ýer bilen baglanyşykly hakykatlary düşünmäge alnyp barylansoň, esasy hakykatlaryň birnäçesine bolan düşünje şöhratda artdy. Emma 1856-njy ýylda Adventizmiň Laodikeýa ýagdaýyna geçmegi we 1863-nji ýylda “ýedi gezek” taglymatyny ahyrsoňy ret etmegi olary Laodikeýanyň çölüne getirdi. 1850-nji ýyllardan bäri Adventizmiň üsti bilen hiç bir ähmiýetli hakykat öňe çykarylmady. Eger siz bu pikire şübhelenýän bolsaňyz, onda onuň näme üçin nädogrudygyny görkeziň.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Millerçiler Danieliň ikinji baby baradaky düşünjede dogrydylar, emma olaryň düşünjesi çäklidi. Adventizm hiç haçan Millerçileriň düşünjesinden oňa geçmedi. Bu gün Danieliň ikinji babynda beýan edilen sekiz patyşalygyň ählisini görmek mümkin bolşy ýaly, Danieliň Nebukadnesaryň düýşüniň syryna düşünmek üçin doga edişiniň nyşanyny hem görmek mümkindir. Şol syr ahyrky pygamberlik syryny aňladýar (pygamberleriň hemmesi soňky günleri görkezýärler), we soňky pygamberlik syry Ýuhannanyň Isa Mesihiň Ylhamy diýip görkezýän zadydyr. Şol syr “wagt golaýlanda”, synag möhleti ýapylmazynyň öňüsyrasynda, möhürden açylýar, we görmegi saýlaýanlar üçin şol syr häzir açylýar.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Daniel kitabyndaky “gündelik” baradaky Millerit düşünjesi ylham tarapyndan dogry hökmünde kesgitlenipdi, emma 1901-nji ýyla çenli Adventizm şol binýatlaýyn hakykaty inkär etmek işine başlady, we 1930-njy ýyllara çenli Adventizm “gündeligiň” Mesihiň mukaddes ýer gullugynyň haýsydyr bir tarapyny aňladýandygyny öňe sürýän köne Protestant garaýşyna gaýdyp bardy. Pygamberlik Ruhu aýdyşy ýaly, şol şeýtani garaýyş “asmandan kowlan perişdelerden” gelip çykypdy. Häzirki wagtda “gündelik” baradaky dogry Millerit garaýşy diňe bir butparazlygyň nyşany hökmünde däl, eýsem hakykaty söýmeýänleriň üstüne güýçli aldaw getirýän Adventizmiň gozgalaňynyň nyşany hökmünde hem görünýär.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Milleritler iki müň üç ýüz ýylyň tamamlanmagynyň dogry senesine getirildiler, we Uly Lapkeçlikden dessine soň Adventizm şol pygamberlik bilen baglanyşykly artdyrylan ýagtylygy ykrar etdi; emma 1856-dan 1863-e çenli, hatda şu günüň özüne çenli-de, olaryň “ýedi wagt”-y ret etmegi sebäpli, özleriniň merkezi sütüni we binýady diýip öňe sürýän taglymatyndan hiç hili öňe gidýän ýagtylygy görmediler. Bu gün “ýedi wagt”-yň (görmäge isleg bildirýänler üçin) iki müň üç ýüz ýyllyk pygamberligiň her bir wagt döwri bilen gönüden-göni baglanyşyklydygy görünýär.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Ilkinji kyrk dokuz ýyl, ýeriň her ýedinji ýylda dynç almagynyň ýedi gezek gaýtalanýan aýlawyny aňladýar. Dört ýüz togsan ýyl diňe bir gadymy Ysraýyl üçin synag möhletini aňlatman, eýsem ýere dynç bermek baradaky buýruga garşy çykmagyň näçe ýyl dowam etjekdigini hem görkezýär; şeýlelikde, ýeriň dynç almagyna päsgel berlen jemi ýetmiş ýyl toplanylýar (hut şol gozgalaň üçin ýesirlik döwri hem şol möhletdir). Mesihiň ähti tassyk eden hepdəsi haça çenli üç ýarym ýyl we haçdan soň üç ýarym ýyl hökmünde gurluşandyr. Şol hepde Mesih ähli adamlary ýygnapdy, çünki Ol eger ýokary galdyrylsa, ähli adamlary ýygnajakdygyny aýtdy.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Indi bu dünýäniň höküm edilýän wagtydyr; indi bu dünýäniň hökümdary daşary kowlar. Men bolsa, ýerden ýokary göterilenimde, ähli adamlary Özüme çekerin. Ýahýa 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Mesih ähti tassyklap, adamlary Öz ýanyna ýygnan iki müň bäş ýüz ýigrimi gün, Hudaýyň ähtiniň dawasy sebäpli Özüne garşy giden halkyny iki müň bäş ýüz ýigrimi ýyl dargadandygyny aňladýar. Ysraýylyň demirgazyk patyşalygyna garşy ýerine ýetirilen “ýedi wagt” miladydan öň 723-nji ýylda başlap, 1798-nji ýylda tamamlanan iki müň bäş ýüz ýigrimi ýyllyk dargadylyşy aňladýardy. 538-nji ýyl bu iki döwri bölýär we yzly-yzyna gelýän iki sany müň iki ýüz altmyş ýyllyk döwri emele getirýär. Birinji döwür mukaddes ýeriň we goşunyň butparazlyk tarapyndan depelenmegini, ikinjisi bolsa papalyk tarapyndan amala aşyrylan depelenmäni aňladýar.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

Miladydan öňki 677-nji ýylda başlan we 1844-nji ýylda tamamlanan günorta patyşalygynyň garşysyna bolan «ýedi wagt», ýagny iki müň bäş ýüz ýigrimi ýyl, 1844-nji ýylyň 22-nji oktýabrynda tamamlandy. Bu, ähtiň näletiň nyşanydyr we Ýaraşyk Gününiň üstünde çalynmaly bolan ýubilý toýunyň surnaýynyň ýaňlanmagy bilen jemlendi. 1844-nji ýylyň 22-nji oktýabrynda başlanan nusgalyk däl, eýsem hakykata laýyk gelýän Ýaraşyk Güni belli bir wagt döwrüni aňladýar. Ol Derňew Hökmüniň döwrüdir, we şol wagt döwrüniň dowamynda mukaddes ýedilik aýlawy bilen baglanyşykly ýubilý surnaýy çalynmalydy.

> 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 10:7.

> Emma ýedinji perişdäniň sesiniň günlerinde, ol surnaý çalmaga başlanda, Hudaýyň syry, Özüniň gul-hyzmatkärleri bolan pygamberlere yglan edişi ýaly, tamam bolar. Ylham 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

1844-nji ýylyň 22-nji oktýabrynda başlanan ýedinji Surnaýyň ýaňlanmagy, Lewiler 25-de beýan edilişi ýaly, mukaddes ýedilik döwrüniň Ýubileý Surnaýyny aňladýar. Milleritler ahyrsoňy iki müň üç ýüz ýyllyk pygamberligiň senesini kesgitlemekde dogry bolup çykdylar, we Adventizm Uly Göwnüçökgünlikden biraz soň onuň has köp tarapyna düşünmäge başlady; emma Milleriň iki müň üç ýüz ýyllyk döwür baradaky “gymmatbahasy” häzirki wagtda on esse ýagty saçýar. Iki müň üç ýüz ýyllyk döwrüň içinde görkezilen ýedi döwrüň her bir pygamberlik häsiýeti, Lewiler 25-nji we 26-njy baplardaky iki müň bäş ýüz ýigrimi ýyl (“ýedi gezek”) bilen göni pygamberlik baglanyşygyna eýedir.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Milleritler ýüz dönderen protestantizmiň we katolisizmiň: “özüni beýgeldip”, soňra-da “ýykylan” “seniň halkyňyň talaçylary” diýen sözleriň Antioh Epifanyň nyşanydygy baradaky iddiasyny ret etdiler, we olar dogrydylar. Olar Hudaýyň pygamberlik sözünde “görünişi berkitjek seniň halkyňyň talaçylary” hökmünde haýsydyr bir näbelli we taryhy taýdan ähmiýetsiz siriýa patyşasynyň däl-de, hut Rimiň görkezilýändigini bilýärdiler we bu hakykaty goradylar.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Häzirki wagtda Adventist ylahyýatçylary “seniň halkyňyň garakçylary” diýen sözüň Antiochus Epifanesdigini öwredýärler. Häzirki wagtda, Millerit taryhynda öňki äht halkynyň — ýanyndan geçilip barlýan şol halkyň — bu görnüşe düşünmändigini we düşünip hem bilmejekdigini görkezýän delil (ol “seniň halkyňyň garakçylary” diýen sözüň dogry düşünilişi arkaly berkidilýär) ýene-de bir gezek, ýene-de ýanyndan geçilip barlýan öňki äht halky tarapyndan gaýtalanýar.

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

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

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Millerçiler Levililer ýigrimi altynky bapdaky iki müň bäş ýüz ýigrimi ýylyň (“ýedi gezek”), Mukaddes Kitapdaky iň uzyn hem iň soňky wagt pygamberligidigini dogry öwretdiler, emma Laodikeýa Adventizmi şol “gymmatbahaly zady” 1863-nji ýylda ret etdi, we bu gün, (görmek isleýänler tarapyndan), diňe Millerçileriň “ýedi gezekleri” Mukaddes Kitapdaky iň uzyn wagt pygamberligi hökmünde kesgitlemekde dogry bolandyklary däl, eýsem “näletiň”, ýagny Hudaýyň gaharynyň hem Ysraýylyň hem demirgazyk, hem günorta patyşalyklarynyň garşysyna ýerine ýetirilendigi hem görlüp bilner.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Şu gün, Daniel kitabynyň (beýleki pygamberler ýaly) beýan edýän şol iki gazabyň degişli netijeleriniň, Mesihiň Millerit ybadathanasyny guran kyrk alty ýyllyk döwrüniň iki daýanç ujydygy—başlangyjy we ahyrydygy—görülip bilinýär; bu, Musa çöl çadyryny gurmak boýunça görkezmeleri almak üçin dagda bolan kyrk alty güni bilen, şeýle hem Hirodyň ybadathanany täzeden gurmagynyň kyrk alty ýyly bilen öňden nyşanlanypdy; bu hakda fariseýler Mesih bilen, söwdagärler we pul çalşýanlar tarapyndan “weýran edilen” ybadathananyň arassalanmagy arkaly Ony “direltmek” barada, hem-de kyrk alty hromosoma bilen ýaradylan Onuň ynsan ybadathanasynyň direlişi barada eden söhbetlerinde ýatlap geçipdiler. Şu gün Millerit esas hakykatlary öňküsi ýaly dogrudyr, ýöne indi olar on esse has çuňdur.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Şu gün, görmek isleýänler üçin aýdyň görünýär: Mesih Daniýel kitabynyň sekizinji babyndaky on üçünji aýatda Özüni Palmoni (Ajap Sanaýjy, ýa-da Syrlar Sanaýjysy) hökmünde tanyşdyranda, iki müň üç ýüz ýyllyk döwri aňladýan bir görnüş bilen iki müň bäş ýüz ýigrimi ýyllyk döwri aňladýan başga bir görnüşiň arasyndaky baglanyşygy görkezýärdi. Bu iki pygamberlik döwrüniň özara gatnaşygy ykrar edilende, olaryň gös-göni papalyk hökümdarlygynyň bir müň iki ýüz altmyş ýyly bilen baglanyşyklydygy görünýär; bu bolsa, öz gezeginde, Daniýel kitabynyň on ikinji babyndaky bir müň iki ýüz togsan ýyl hem-de şol bir aýatdaky bir müň üç ýüz otuz bäş ýyl bilen hem baglanyşyklydyr.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Daniel sekiziň on üçünji we on dördünji aýatlarynyň iki görnüşi bilen baglanyşykly pygamberlik döwürleriniň has-da köp göni arabaglanyşyklary bar, ýöne olar diňe görmek isleýänler tarapyndan ykrar edilýär. Emma bu gün, iki görnüş tarapyndan bir ýere jemlenýän ähli wagt döwürleriniň arabaglanyşyklaryndan hem oňa geçip, Palmoniniň adynyň aýan edilmegi bardyr (Gudratly Sanawçy ýa-da Syrlaryň Sanawçysy). Milleritler bu iki aýat babatda dogrydylar, ýöne çäklidiler; bu gün bolsa Adventizm bütinleý we doly garaňkylygyň içindedir.

> 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. Isaiah 29:9–12.

> Haýran galyň we aňk-taňk boluň; gygyryň we perýat ediň: olar serhoşdyrlar, ýöne çakyrdan däl; ysgynsyz halda çaýkanýarlar, ýöne güýçli içgiden däl. Çünki Reb siziň üstüňize çuňňur ukynyň ruhuny dökdi, gözleriňizi ýumdy; pygamberleri we baştutanlaryňyzy, ýagny görýänleri, örtdi. Şeýlelikde, bütin görnüş size möhürlenen kitabyň sözleri ýaly boldy; ony sowatly birine berip: «Muny okamagyňy haýyş edýärin» diýýärler, ol bolsa: «Okap bilemok, çünki ol möhürlenendir» diýýär. Soňra kitap sowatsyz birine berlip: «Muny okamagyňy haýyş edýärin» diýilýär, ol hem: «Men sowatsyz» diýýär. Işaýa 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Waýt uýam Wiliam Milleriň Ylham kitaby babatda “uly nur” alandygyny belleýär, emma onuň Ylham kitabynyň on ikinji, on üçünji, on ýedinji we on sekizinji baplaryna bolan düşünjesi, gaty ýönekeý aýdylanda, dogry däldi. Şol nädogry düşünjeler iki mukaddes çyzgyda görkezilmeýär, ýöne Ylham kitabynyň dokuzynjy babyndan görkezilýän zat — Yslamyň üç Bela arkaly beýan edilýändigini görkezýän “gymmatbaha daşdyr”.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Wagyzçylar we halk Vahý kitabyna syrly hem-de Mukaddes Ýazgylaryň beýleki bölümlerinden has az ähmiýetli diýip garadylar. Emma men gördüm welin, bu kitap hakykatdan hem soňky günlerde ýaşamaly bolanlaryň aýratyn peýdasy üçin berlen bir aýanlyk bolup, olaryň özleriniň hakyky ýagdaýyny we borjuny anyklamaklarynda ýol görkezmek üçindir. Hudaý William Milleriň aklyny pygamberliklere gönükdirdi we oňa Vahý kitaby babatda uly ýagtylyk berdi.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Waýt uýanyň ýazgylarynda duş gelýän “uly yşyk” diýen aňlatma örän manylydyr. Miller Ylham kitabyndaky ýygnaklara, möhürlere we surnaýlara düşünýärdi, çünki mukaddes perişdeler bu meseleler babatda “onuň aňyny ugrukdyrdylar”. Milleriň kabul eden “uly yşygy” iki mukaddes tagtanyň üstünde görkezilipdi, we şol “uly yşyk” bolan taglymat hakykatlary onuň düýşünde “gymmatbahaly daşlar” hökmünde kesgitlenipdi. Adventizm şol “uly yşyga” eýe boldy we 1863-nji ýyldan başlap ony galp gymmatbahaly daşlar bilen örtüp başlady. “Yşyk” ýörelgesiniň manysy şudur: “yşyk” Mesihe bir adamy ýa-da bir halky höküm etmek üçin ulanýan zadydyr.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Diňe bir halky “ýagtylyk” höküm etmeýär, eýsem olar garşy durmadyk bolsadylar eýe bolup biljek “ýagtylygy” hem höküm edýär (munuň köp mysallarynyň diňe biri hökmünde, 1856-njy ýylda bolşy ýaly). “Ýagtylyk” bilen baglanyşykly beýleki häsiýet bolsa, ret edilen “ýagtylygyň” oňa laýyk gelýän derejede garaňkylyk döredýändigidir. Adventizm Hudaý tarapyndan Miller’e berlen we Adventizmiň düýplerini aňladýan “beýik ýagtylygy” ret etdi hem-de gizledi.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Ýüziň aşagyny görýän, ähli adamlaryň ýüreklerini okaýan Şahsyýet “uly nur” alanlar barada şeýle diýýär: “Olar özleriniň ahlak we ruhy ýagdaýy sebäpli hasrat çekmeýärler we haýran galmaýarlar”. Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany bolsa özleriniň nejisliklerinden lezzet alýar. “Men hem olaryň aldanmalaryny saýlaryn we olaryň gorkýan zatlaryny olaryň başyna getirerim; sebäbi Men çagyramda hiç kim jogap bermedi; Men sözlämde olar diňlemediler; gaýtam, olar Meniň gözlerimiň öňünde ýamanlyk etdiler we Meniň göwnüme ýaramaýan zady saýladylar.” “Hakykatyň söýgüsini kabul etmändikleri üçin, gutulmaklary mümkin bolsun diýip, Hudaý olaryň ýalana ynanmaklary üçin olara güýçli azgynlyk iberer”; sebäbi olar “adalatsyzlykdan lezzet aldylar.” Işaýa 66:3, 4; 2 Selanikliler 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> Asmandaky Mugallym şeýle sorag berdi: «Siziň dogry binýadyň üstünde gurýandygyňyza we Hudaýyň işleriňizi kabul edýändigine meňzeş görkezme arkaly akyly aldap biljek ondan-da güýçli nähili azdyrma bolup biler, ýagny hakykatda bolsa siz köp zady dünýä syýasatyna görä amala aşyryp, Ýehowa garşy günä edýärsiňiz? Eý, bu nähili uly aldaw, nähili özüne çekiji azdyrma — haçan-da bir wagtlar “hakykaty tanap gören” adamlar hudaýhonlugyň daşky görnüşini onuň ruhy we güýji bilen çalşyranda; haçan-da olar özlerini baý, baýlygy artan we hiç zada mätäç däl hasaplaýan bolsalar-da, hakykatda ähli zada mätäçdirler.»” Testimonies, 8-nji tom, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

1856-njy ýylda Adventizm öwrülen Laodikeýa bir wagtlar özlerine “uly ýagtylyk” berlenleri aňladýar, emma olar Ikinji Selaniklilerde aýdylýan “güýçli azgynlyga” duçar bolmaga niýetlenendirler; şol bir wagtyň özünde-de, galp teňňeleri we gymmatbahaly daşlary girizmek arkaly guran ýalan binýadynyň Hudaý tarapyndan bellenendigine ynanýarlar, emma hakykatda ol çägäniň üstünde gurlan binýatdyr. Adventizm “uly ýagtylyk, uly subutnama” alan “bir ybadathana”dyr, emma ol Rebbiň “iberen habaryny” taşlan “bir ybadathana” bolup, şondan bäri “iň akyla sygmajak tassyklamalary, ýalan çaklamalary we ýalan nazaryýetleri” kabul edip gelýär.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> Mukaddes edilmedik hyzmatkärler özlerini Hudaýa garşy goýýarlar. Olar bir demde Mesihe-de, bu dünýäniň hudaýsyna-da öwgi aýdýarlar. Görnüşde Mesihe kabul edýän bolsalar-da, Barabbasy gujaklaýarlar we öz hereketleri bilen: «Bu Adamy däl-de, Barabbasy!» diýýärler. Bu setirleri okaýanlaryň hemmesi ägä bolsun. Şeýtan näme edip bilýändigini öwünip aýdypdyr. Ol Mesihe Öz ybadathanasynda bolmagyny dileg eden birligini dargatmagy umyt edýär. Ol: «Men çykaryn-da, aldap biljeklerimi aldamak, tankyt etmek, höküm etmek we ýalana çykarmak üçin ýalançy ruh bolaryn» diýýär. Goý, aldawyň ogly we ýalan şaýady «uly nur alan», uly subutnama alan bir ybadathanada kabul edilsin, şonda şol ybadathana Rebbiň iberen habaryny ret eder-de, iň akyla sygmaýan tassyklamalary, ýalan çaklamalary we ýalan nazaryýetleri kabul eder. Şeýtan olaryň akmaklygyna gülýär, çünki ol hakykatyň nämedigini bilýär.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Köpler elimizde ýalan pygamberligiň şamçyragyny tutup, ol ony Şeýtanyň dowzahly şamçyragyndan tutaşdyryp, biziň minberlerimizde durarlar. Eger şübheler we imansyzlyk göwnejaý edilse, onda örän köp zat bilýändiklerini oýlaýan halkyň arasyndan wepaly gullukçylar aýrylar. Mesih: ‘Eger sen, hiç bolmanda şu günüňde, öz parahatlygyň bilen baglanyşykly zatlary bilen bolan bolsaň! Emma indi olar seniň gözleriňden gizlenendir’ diýdi.”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Muňa garamazdan, Hudaýyň binýady berk durandyr. Reb Özüne degişli bolanlary tanaýandyr. Mukaddes edilen hyzmatkäriň agzynda hiç hili mekirlik bolmaly däldir. Ol gündiz ýaly aýdyň, her bir ýamanlyk tegmilinden azat bolmalydyr. Mukaddes edilen gulluk hem-de neşir işi bu ters nesliň üstüne hakykatyň nuruny saçmakda bir güýç bolar. Nur, doganlar, bize has köp nur gerek. Sionda surnaý çalyň; mukaddes dagda duýduryş sesini ýaňlandyryň. Rebbiň goşunyny, ýürekleri mukaddes edilenleri, Rebbiň Öz halkyna näme diýjekdigini eşitmek üçin ýygnap getiriň; çünki Ol eşitjekleriň hemmesi üçin nury artdyrdy. Olar ýaraglandyrylsynlar hem taýýar edilsinler-de söweşe—güýçlüleriň garşysyna Rebbiň kömegine çyksynlar. Hudaýyň Özi Ysraýyl üçin işlär. Her bir ýalançy dil dymdyrylar. Perişdeleriň elleri düzülip duran aldawçy tilsimleri agdarar. Şeýtanyň gala diwarlary hiç wagt ýeňiş gazanmaz. Üçünji perişdäniň habaryna ýeňiş ýoldaş bolar. Rebbiň goşunynyň Serkerdesi Ýerihoň diwarlaryny ýykan ýaly, Rebbiň buýruklaryny ýerine ýetirýän halky hem şeýdip ýeňiş gazanar, garşy durýan ähli güýçler bolsa ýeňler. Goý, asmandan iberilen habar bilen olaryň ýanyna gelen Hudaýyň hyzmatkärlerinden hiç bir jan nägile bolmasyn. Indi olardan kemçilik agtarmagy bes ediň, şeýle diýmäň: ‘Olar örän berk durýarlar; örän gaty gepleýärler.’ Olar gaty gepleýän bolsalar-da, bu zerur dälmi eýsem? Eger-de eşidijiler Onuň sesine ýa-da Onuň habaryna gulak asmajak bolsalar, Hudaý olaryň gulaklaryny jyňňyrdatjakdyr. Ol Hudaýyň sözüne garşy durýanlary ýazgarar.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> «Şeýtan halk hökmünde aramyza bizi ýazgarjak, käýeýjek we ýalňyşlyklarymyzy aýyrmaga çagyrjak hiç zadyň girmezligi üçin mümkin bolan her çäräni gördi. Emma Hudaýyň sandygy göterjek bir halk bar. Käbirleri aramyzdan çykyp giderler we indi sandyk götermezler. Emma bular hakykatyň öňüni baglajak diwarlary gurup bilmezler; çünki ol ahyra çenli öňe we ýokary galyp gider. Geçmişde Hudaý adamlary çykardy, häzir hem Onuň buýrugyny ýerine ýetirmäge taýýarlanan, amatly pursada garaşýan adamlary bar — berkidilmedik palçyk bilen suwalgan diwarlar ýaly bolan çäklendirmelerden geçip gitjek adamlar. Hudaý Öz Ruhuny adamlaryň üstüne goýanyňda, olar işlärler. Olar Rebbiň Sözüni wagyz ederler; seslerini surnaý kimin ýokary galdyrarlar. Hakykat olaryň ellerinde ne gowşar, ne-de öz güýjüni ýitirir. Olar halka öz günälerini, Ýakup öýüne bolsa olaryň etmişlerini görkezerler». Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

“Gündelik” atly şeýtany alamaty Mesihiň alamaty hökmünde kesgitlemek, “Mesihi hem-de bu dünýäniň hudasyny bir demde öwmekdir. Olar daşyndan Mesihi kabul edýän ýaly bolsalar-da, Barabbasy gujaklaýarlar we öz iş-amallary bilen: ‘Bu Adamy däl, Barabbasy!’ diýýärler.” Milleriň düýşünde “gymmatbahaly daşlar” hökmünde görkezilen hakykatlar, şeýle hem iki mukaddes tagtanyň üstünde şekilli görnüşde beýan edilen zatlar, Milleriň özüne berlen “beýik nurdur”; Adventizm bolsa muny ret etdi.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Olar şeýtani bir nyşan bilen Mesihi wasp edýändiklerini yglan edýärler hem-de Hudaýyň binýadynyň üstünde durandyklaryny öňe sürýärler, emma bu galp binýaddyr; ol, şol nädogry taglymat gurluşynyň üstünde duranlaryň hemmesine güýçli azgynlyk getirýär. Günüň astynda täze hiç zat ýokdur, we häzirki Ysraýyl diňe gadymy Ysraýylyň pygamberlik aýak yzlary bilen ýöräp barýar.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Bir mesele janymy agyr ýük astynda goýýar: ýagtylyga we hakykata yzygiderli garşylyk görkezilmegi, şeýle hem işjeň zähmet çekip gelen, subutnamalaryň subutnama üstüne üýşürilip goýlandygyna garamazdan, Hudaýyň iberen habarynyň işine garşy täsir ýetiren adamlaryň täsiri arkaly ýitirilip giden Hudaýyň söýgüsiniň örän uly ýetmezçiligi. Men olary ýehudy milletine görkezýärin we soraýaryn: Biz doganlarymyzy şol bir kör garşylygyň ýolundan, synag möhletiniň hut ahyryna çenli geçip gitmäge goýup bilermikä? Haçan-da haýsydyr bir halk hakyky we wepaly gözegçileri zerur eden bolsa — asla dymjak däl, gije-gündiz gygyryp, Hudaýyň beren duýduryşlaryny ýaňlandyrjak gözegçileri — ol hem Ýedinji Gün Adventistleridir. Uly ýagtylyga eýe bolanlar, bereketli mümkinçilikleri alanlar, Kapernaum ýaly artykmaçlyk babatda göge göterilenler, berlen ýagtylygyň beýikligine laýyk gelýän garaňkylykda, ony peýdalanmazlyk sebäpli galdyryljaklarmy?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Men Baş Konferensiýa ýygnanjak dogan-garyndaşlarymyza Laodikialylara berlen habara gulak asmaga çyn ýürekden ýalbarmak isleýärin. Olaryň körlüginiň ýagdaýy nähili agyrdyr! Bu mesele siziň dykgatyňyza gaýta-gaýta getirildi, emma ruhy ýagdaýyňyzdan närazylygyňyz özgertme döretmäge ýeterlik derejede çuň we agyryly bolmady. ‘Sen: Men baýdyryn, baýlygym artdy, hiç zada mätäç däl diýip aýdýarsyň; emma betbagt, görgüli, garyp, kör we ýalaňaçdigiňi bilmersiň.’ Öz-özüni aldamagyň günäsi biziň ybadathanalarymyzyň üstündedir. Köp adamyň dini ýaşaýşy ýalandyr.” Manuscript Releases, 16-nji tom, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

«Kapernaum» Isa tarapyndan Öz şäheri hökmünde saýlanyp alnan şäherdi.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> Kapernaumda Isa Öz syýahatlarynyň arasynda ýaşady, şonuň üçin ol «Öz şäheri» diýlip tanalyp başlandy. Ol Galileýa deňziniň kenarynda we, göni şol ýerde bolmasa-da, Gennesaretiň owadan düzlüginiň serhetlerine golaý ýerde ýerleşýärdi. «The Desire of Ages», 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Mesih gadimden Ýerusalimi saýlap alşy ýaly, Kapernaumy hem saýlap aldy.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Onuň ogluna bolsa bir taýpa bererin, şeýlelikde gulym Dawut meniň öňümde hemişe Iýerusalimde — adymy goýmak üçin özüm saýlap alan şäherimde — bir çyra eýe bolsun. 1 Patyşalar 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Mesih 1844-nji ýylda Adwentizmi Öz şäheri hökmünde saýlady, 1863-nji ýyla çenli bolsa Adwentizm Laodikiýanyň rahatlygynyň we baýlygynyň nyşany bolan “Ýeriho” şäherini täzeden gurdy. Gadymy Ysraýyl bilen nähili bolan bolsa, häzirki Ysraýyl bilen hem edil şeýledir. Adwentizm özlerini Hudaýyň aýratyn şäheriniň raýatlary hasap edýär, emma olar raýatlygyň subutnamasyny berýän “uly ýagtylygy” ret etdiler. Eli, Hofni we Finehas döwründäki Şilo ýaly, Adwentizm hem özlerine kabul etmek mümkinçiligi berlen “uly ýagtylyga” görä höküm ediler.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Hudaýyň diýlip hasap edilýän çagalarynyň arasynda nähili az sabyr görkezildi, nähili köp ajy sözler aýdyldy, biziň imanymyza degişli bolmadyklara garşy nähili köp ýazgaryjy sözler beýan edildi. Köpüsi başga ybadathanalara degişli bolanlara uly günäkärler hökmünde garady, emma Reb olara beýle garamaýar. Başga ybadathanalaryň agzalaryna şeýle garaýanlar Hudaýyň gudratly eli astynda özlerini peseltmäge mätäçdirler. Olaryň ýazgarýanlary diňe juda az nura, az mümkinçiliklere we artykmaçlyklara eýe bolan bolmagy mümkin. Eger olar biziň ybadathanalarymyzyň agzalarynyň köpüsiniň eýe bolan nuruna eýe bolan bolsadylar, has-da uly tizlik bilen öňe giderdiler we öz imanlaryny dünýä has gowy görkezerdiler. Öz nury bilen öwünýän, emma şonda-da şol nurda ýöremeýänler barada Mesih şeýle diýýär: ‘Emma Men size diýýärin: höküm güni Tir we Sidon üçin size garanyňda has çydamly bolar. We sen, Kapernahum [uly nura eýe bolan Ýedinji Günüň Adventistleri], asmana çenli beýgeldilen [artykmaçlyk babatda], dowzaha çenli pese düşürilersiň; çünki eger sende edilen gudratly işler Sodomda edilen bolan bolsady, ol şu güne çenli galardy. Emma Men size diýýärin: höküm güni Sodom ýurduna seniňkiden garanyňda has çydamly bolar.’ Şol wagt Isa jogap berip şeýle diýdi: ‘Sana şükür edýärin, eý Ata, asmanyň we ýeriň Rebbi, çünki Sen bu zatlary dana we parasatlylardan [öz pikirlerinde] gizläp, olary çagajyklara aýan etdiň.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Indi, siz şu işleriň hemmesini edendigiňiz sebäpli, Reb şeýle diýýär: Men size ir turup, sözledim, emma siz gulak asmadyňyz; Men sizi çagyrdym, emma siz jogap bermediňiz; şonuň üçin Men adym bilen atlandyrylýan, siziň bil baglaýan bu öýüňize hem-de size we ata-babalaryňyza beren bu ýere Şiloga edişim ýaly ederin. Men ähli doganlaryňyzy, ýagny Efraýymyň bütin neslini kowup çykarşym ýaly, sizi hem huzurymdan kowup çykararyn.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> Reb biziň aramyzda uly ähmiýetli edaralary döretdi, we olar dünýewi edaralaryň dolandyrylyşy ýaly däl-de, Hudaýyň tertibi boýunça dolandyrylmalydyr. Olar diňe Onuň şöhratyny göz öňünde tutup dolandyrylmalydyr, şeýlelikde her hili ýol bilen heläk bolýan janlar halas edilsin. Hudaýyň halkyna Ruhuň şaýatlygy geldi, emma köpler käýinçlere, duýduryşlara we nesihatlara üns bermediler.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Indi muny eşidiň, eý akylsyz we düşünjesiz halk: gözleri bolup-da görmeýän, gulaklary bolup-da eşitmeýän halk! Reb şeýle diýýär: Menden gorkmaýarsyňyzmy? Huzurymda titremejeksiňizmi? Men deňiz üçin çägi baky bir araçäk edip goýdum, ol ondan geçip bilmez; onuň tolkunlary möwç urup çabranýan bolsa-da, üstün çykyp bilmez; güwwüldäp joşýan bolsa-da, ondan aşyp bilmez. Emma bu halkyň ýüregi ýüz dönderiji we pitneçi ýürekdir; olar ýüz dönderdiler-de gidiberdiler. Olar ýüreklerinde-de: ‘Geliň indi, öz wagtynda irki we giçki ýagşy berýän, oragyň bellenen hepdelerini biziň üçin saklaýan Hudaýymyz Rebden gorkalyň’ diýmeýärler. Siziň etmişleriňiz bu zatlary sizden ýüz öwürtdi, günäleriňiz bolsa ýagşy zatlary sizden saklady.... Olar kazylyk etmeýärler, ýetimiň işine, şonda-da rowaçlanýarlar; garybyň hukugyna-da garamaýarlar. Reb diýýär: ‘Şeýle zatlar üçin jezalandyrmaýynmy? Şeýle milletden janym ar almazmy?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Reb şeýle diýmäge mejbur bolarmy: «Bu halk üçin doga etme, olar üçin ne nalanyşyňy, ne-de dilegiňi göter; maňa şepagat hem etme, çünki Men seni eşitmerin»? «Şonuň üçin ýagynlar saklanyp goýuldy, giçki ýagyş hem bolmady.... Sen indi şu wagtdan başlap maňa: “Atam, ýaşlygymyň ýolbeledi Sensiň” diýip gygyryp ýüz tutmazmyň?»” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Biz “Vahý” kitaby babatda William Miller-e berlen “uly nura” degişli seljerişimizi indiki makalada dowam etdireris.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Mesih dünýä inende hakyky dini nusga görkezmek we adamlaryň ýüreklerini hem-de amallaryny dolandyrmaly bolan ýörelgeleri beýgeltmek üçin gelende, ýalançylyk şeýle bir uly ýagtylyga eýe bolan adamlaryň arasynda şeýle çuň kök urupdy welin, olar indi ýagtylygy düşünmeýärdiler we däbi hakykata gurban etmek islemeýärdiler. Olar asmandan gelen Mugallymy ret etdiler, özleriniň däp-dessurlaryny we oýlap tapan zatlaryny saklap galmak üçin şöhratyň Rebini haça çüýlediler. Şol bir ruh şu gün hem dünýäde ýüze çykýar. Adamlar hakykaty derňemäge meýilli däldirler, sebäbi munuň netijesinde olaryň däpleri sarsdyrylyp, zatlaryň täze tertibi giriziler diýip gorkýarlar. Adamzatda hemişelik ýalňyşmaga meýillilik bardyr, we adamlar tebigy taýdan ynsan pikirlerini hem-de bilimini aşa beýgeltmäge ýykgyn edýärler, şol bir wagtda bolsa ilahi we ebedi zat seçilip bilinmeýär-de, gadry hem tutulmaýar.” Counsels on Sabbath School Work, 47.

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