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# Rome Establishes the Vision - Number Nine

Rim Görnüşi — Dokuz Sanyny — Berkarar Edýär

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Esaslary Ret Etmek: “Gündelik” baradaky jedel we Adventist pygamberliginde hakykaty inkär etmegiň netijeleri

Author

Jeff Pippenger

Published

August 21, 2024

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We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Biz häzirki wagtda Rimiň dürli nyşanlary bilen baglanyşykly Advent taryhynyň içindäki dawalar baradaky pygamberlik hataryna seredýäris. Häzir biz Daniel kitabundaky “gündelik” meselesine seredýäris. Şol dawa Adventizmiň esaslarynyň ret edilmegini, Pygamberlik Ruhunyň ygtyýarynyň ret edilmegini hem-de Hudaý tarapyndan saýlanan habarchynyň ret edilmegini aňladýar. Milleriň işini ret etmek hem, 1798-nji ýylda Daniel kitaby açylanda bilimiň köpelmegi netijesinde dörän habara düşünmegine Millere ýol görkezmek üçin asman perişdeleri tarapyndan berlen görkezmeleriň ret edilmegini aňladýar.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.

2 Selaniklilerde papalyk häkimiýetiniň aýan edilmeginiň öňüni alan güýjüň (butparaz Rim) kimdigini görkezýän hakykaty ret edýänler, hakykaty söýmeýändiklerini äşgär edýärler; hakykata bolan söýgini ret edendikleri üçin bolsa, ýalana kabul bolýarlar. Ýalan öz gezeginde olaryň üstüne güýçli azaşma getirýär. Ýalan sebäbi, olaryň kabul edýän güýçli azaşmasy bolsa netijedir. Hakykata bolan söýginiň ýoklugy olaryň herekete getiriji sebäbidir. Ýalan, mutlak hakykata ynanýanlara garşylykda, Mukaddes Kitabyň taglymatyny plýuralistik görnüşde kabul etmegi saýlap almagy aňladýar. Şonuň üçinem Işaýanyň Pawlusyň “güýçli azaşmasyny” şekillendirişi bir azaşma hökmünde däl-de, azaşmalar hökmünde berilýär. Beýleki topar bolsa hakykaty söýýänlerdir, mutlak hakykat baradaky başlangyç ýörelgäni kabul edýärler we Işaýa tarapyndan Hudaýyň Sözüniň öňünde titreýänler hökmünde tanadylýarlar.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Reb şeýle diýýär: Asman Meniň tagtym, ýer bolsa Meniň aýak astymdyr; onda Maňa gurjak öýüňiz nirede? Meniň dynç aljak ýerim nirede? Çünki bu zatlaryň ählisini Meniň elim ýaratdy, şol zatlaryň ählisi hem şeýle bar boldy, diýip Reb aýdýar. Emma Men şu adama nazar salaryn: ýagny pukara, ruhy döwük we Meniň sözümiň öňünde titreýän adama. Öküzi soýan adam ynsan öldüren ýalydyr; guzy gurban eden adam itiň boýnuny kesen ýalydyr; sadaka hödürleýän adam doňuz ganyny hödürlän ýalydyr; hoşboý ys ýakýan adam buta alkyş aýdýan ýalydyr. Hawa, olar öz ýollaryny saýlap aldylar, janlary hem öz ýigrençli zatlaryndan lezzet tapýar. Men hem olaryň azgynlyklaryny saýlap alaryn we olaryň gorkýan zatlaryny başlaryna getirerin; sebäbi Men çagyramda, hiç kim jogap bermedi; Men geplämde, olar diňlemediler; tersine, olar Meniň gözlerimiň öňünde ýamanlyk etdiler we Meniň hoşal bolmadyk zadymy saýladylar. Rebbiň sözüniň öňünde titreýän siz, Rebbiň sözüni diňläň; Meniň adym hatyrasyna sizden ýigrenen, sizi kowup çykaran doganlaryňyz: «Reb şöhratlansyn» diýdiler; emma Ol siziň şatlygyňyz üçin peýda bolar, olar bolsa utandyrylar. Işaýa 66:1–5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Hudaýyň Sözüniň öňünde titreýänler — Ysraýylyň kowulanlarydyr; olar ahyrky günlerde tug hökmünde şekillendirilýänlerdir.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Ol halklar üçin bir baýdak galdyrar, Ysraýylyň kowlanlaryny ýygnar we Ýehudanyň pytranlaryny ýeriň dört çar tarapyndan bir ýere jemlär. Işaýa 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Hudaý, bozulan sadakalary getirýän toparyň özleriniň gurandygyny öňe sürýän öýüni aslynda Özüniň gurandygyny mälim edýär. Olar “bular Rebbiň ybadathanasydyr” diýip yglan edenlerinde, ynanýanlary hem şol öýdür.

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Rebbiň öýüniň derwezesinde dur-da, şol ýerde bu sözi yglan edip aýt: «Eý, Rebbe sežde etmek üçin şu derwezelerden girýän ähli Ýahuda halky, Rebbiň sözüni diňläň. Şeýle diýýär Goşunlaryň Rebbi, Ysraýylyň Hudaýy: Ýollaryňyzy we işleriňizi düzediň, şonda Men size bu ýerde ýaşamaga ýol bererin. Aldawçy sözlere ynanmaň; “Rebbiň ybadathanasy, Rebbiň ybadathanasy, Rebbiň ybadathanasy — ine, şular” diýmäň». Ýeremiýa 7:2–4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Ýalan sözlere “bil baglaýanlar” ýalana ynanýanlardyr. Rebbiň guran öýi, Özüniň hem goýan binýadynyň üstünde galdyryldy. Hudaý çagyranda jogap bermekden ýüz öwren topar öz ýoluny saýlady we nejisliklerden lezzet aldy. Ýeremiýa içinde ýöremek üçin diňe bir ýoluň bardygyny aýdanda, olar “ýollary” hem-de “nejislikleri” köplük sanda saýladylar.

> 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. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Reb şeýle diýýär: Ýollaryň üstünde duruň, synlaň, gadymy ýodalary soraň, ýagşy ýol nirede bolsa, şol ýol bilen ýöräň, şonda janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: “Biz şol ýol bilen ýöremeris” diýdiler. Şeýle hem Men size garawullar goýup: “Surnaýyň sesine gulak asyň” diýdim. Emma olar: “Biz gulak asmarys” diýdiler. Şonuň üçin diňläň, eý milletler, hem-de bil, eý jemagat, olaryň arasynda näme bardygyny. Diňle, eý ýer ýüzi: ine, Men bu halkyň üstüne bela getirerin, ýagny olaryň pikirleriniň miwesini; çünki olar ne Meniň sözlerime, ne-de Meniň kanunyma gulak asdylar, gaýtam ony ret etdiler. Şebadan Maňa gelýän buhur bilen uzak ýurtdan gelýän hoşboý gamşyň näme peýdasy bar? Siziň ýakma gurbanlyklaryňyz kabul edilmez, gurbanlyklaryňyz hem Maňa ýakymly däldir. Ýeremia 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

On bäşinji bapda Ýeremiýa gulaklary bar bolsa-da gulak asmadyk erbet ýygnagy “masgaralaýjylaryň ýygnagy” diýip atlandyrýar. Bu ýygnaga birinji we ikinji perişdäniň habarlarynyň taryhynda hem, ýene-de üçünji perişdäniň taryhynda-da bir “garawul” berildi, emma olar gadymy ýollar bolan ýagşy ýolda ýöremegi ret etdiler. Munuň ýerine olar “ýollarda” ýörediler. Şonuň üçin Işaýa Hudaýyň köp sanly azgynlyklary saýlajakdygyny görkezýär, sebäbi olar gadymy ýollaryň mutlak ýolunyň deregine ýalan ýollaryň köplügini saýladylar. Işaýanyň şaýatlygynda bolşy ýaly, masgaralaýjylaryň ýygnagynyň ybadaty Reb tarapyndan ret edilýär. Waýt uýa Işaýanyň azgynlyklaryň köplügi baradaky sözüni Pawlusyň güýçli azgynlygy bilen gönüden-göni baglanyşdyrýar, we muny düýpli hakykatlaryň, Rebbiň Öz öýüni üstünde bina eden we bina edýän binýadynyň ret edilmegi bilen baglanyşykly manyda goýýar.

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

> Daşky görnüşiň aşagyny görýän, ähli adamlaryň ýüreklerini okaýan Şahsyýet uly nur alanlar hakda şeýle diýýär: “Olar özleriniň ahlak we ruhy ýagdaýy sebäpli ne gaýgy çekýärler, ne-de haýran galýarlar.” Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany bolsa özleriniň ýigrenji işlerinden lezzet alýar. “Men hem olaryň azaşmalaryny saýlap alaryn we gorkýan zatlaryny olaryň başyna getirerin; çünki Men çagyramda, hiç kim jogap bermedi; Men sözlämde, olar gulak asmadylar; eýsem Meniň gözlerimiň öňünde ýamanlyk etdiler we Meniň hoşlanmadyk zadymy saýlap aldylar.” “Hudaý olara güýçli azgynçylygy iberer, şeýdip olar ýalana ynansynlar,” çünki olar halas bolmaklary üçin “hakykaty söýmegi kabul etmediler,” “emma 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.’

> Asmandaky Mugallym şeýle sorag berdi: «Akly aldap biljek has güýçli ýalňyşma näme bolup biler: özüňi dogry binýadyň üstünde gurýarsyň we Hudaý işleriňi kabul edýär diýip çaklaýarkaň, hakykatda bolsa dünýä syýasatyna görä köp işleri amala aşyryp, Ýehowa garşy günä edýärsiň. Wah, bu nähili beýik aldaw, nähili özüne çekiji ýalňyşmadyr! Bir wagtlar hakykaty bilen adamlaryň, hudaýperestligiň ruhuny we güýjüni däl-de, onuň daşky görnüşini şolaryň özi bilen çalşyranlarynda; özlerini baý, mal-dünýäsi artan we hiç zada mätäç däl hasap edenlerinde, emma aslynda bolsa hemme zada mätäç bolanlarynda—şonda bu ýalňyşma olaryň aňlaryny eýeleýär».

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Hudaý Öz eşiklerini tegmilsiz saklaýan wepaly gullaryna bolan garaýşynda üýtgemedi. Emma köpler: ‘Parahatlyk we howpsuzlyk’ diýip gygyrýarlar, şol wagt olaryň üstüne duýdansyz heläkçilik gelýär. Çuňňur toba bolmasa, adamlar ýüreklerini boýun almak arkaly peseltmeseler we Isada bolşy ýaly hakykaty kabul etmeseler, asla asmana girmezler. Biziň hatarlarymyzyň arasynda päkleniş bolup geçende, biz indi baýdygymyza, baýlygymyzyň artandygyna we hiç zada mätäç däldigimize buýsanyp, arkaýynlykda galmarys.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Kim hakykatdan aýdyp biler: «Biziň altynymyz otda synaldy; biziň geýimlerimiz dünýä tarapyndan tegmillenmedikdir»? Men Mugallymymyzyň özüni dogruçyllyk diýip atlandyrýan geýimlere yşarat edýändigini gördüm. Olary sypyryp aýyransoň, aşagyndaky haramlygy açyk etdi. Soňra Ol maňa şeýle diýdi: «Olaryň öz haramlygyny we häsiýetleriniň çüýremegini nädip ulumsylyk bilen ört-basyr edendigini görmeýärsiňmi? ‘Wepaly şäher nähili bolup bir jelep boldy!’ Atamyň öýi söwda öýüne öwrüldi, ylahy huzuryň we şöhratyň terk eden ýerine öwrüldi! Şonuň üçin ejizlik bar, we güýç ýetmezçilik edýär.»” Testimonies, 8-nji jilt, 249, 250.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Şol parçanyň içinde Ýeremiýanyň masgaralaýjylardan düzülen ýygnagy akylsyz gyzlar bolan Laodikeýalylardyr diýip kesgitlenýär.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Akylsyz gyzlar arkaly şekillendirilýän Ybadathananyň ýagdaýy, Laodikiýa ýagdaýy hökmünde hem agzalýar.” Review and Herald, August 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Akylsyz gyzlar ýarysynyň gijesindäki Gygyryş gelende, Ýeremiýanyň köne ýollaryny ret edip, haýsy ýoldan gitmelidigi baradaky ozalky öz saýlawlaryna laýyk gelýän bir azgynlygy kabul edenlerinde, ýaglarynyň ýokdugyny ýüze çykarýarlar. Köne ýollar — dynçlygyň we täzelenişiň tapylýan ýeridir; dynçlyk bilen täzeleniş bolsa giçki ýagmyrdyr.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Üçünji perişdäniň habarynyň ýapylýan wagtyna tarap ugrukdyryldym. Hudaýyň güýji Öz halkynyň üstünde ornaşypdy; olar öz işlerini tamamlapdylar we öňlerinde duran synagly sagada taýýar edilipdiler. Olar soňky ýagşy, ýagny Rebbiň huzuryndan gelýän täzelenişi kabul edipdiler, hem-de diri şaýatlyk janlandyrylypdy. Soňky beýik duýduryş hemme ýerde ýaňlanypdy, we ol habary kabul etmeýän ýer ýüzüniň ýaşaýjylaryny oýandyryp, gaharlanypdy.” Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Mukaddes Ruhuň dökülýän wagtynda, hakykaty söýmeýän, şonuň üçin hakykatyň ýerine ýalana ynanmagy saýlan akylsyz Laodikiýaly gyzlaryň üstüne güýçli azaşdyryş dökülýär. Hakykaty ret etmek kanuny ret etmek bilen deň tutulýar, çünki Hudaýyň kanuny Onuň pygamberlik düzgünlerinde öz beýanyny tapýar.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> “Aýan etmek — täze bir zady döretmek ýa-da oýlap tapmak däl-de, açylýança adamlara näbelli bolan zadyň ýüze çykarylmagydyr. Hoş Habaryň içinde jemlenen beýik we baky hakykatlar yhlasly gözleg hem-de özümizi Hudaýyň öňünde peseltmek arkaly aýan edilýär. Ylahy Mugallym hakykaty gözleýän pesgöwünli adamyň aňyny alyp barýar; hem-de Mukaddes Ruhuň ýol görkezmesi bilen Sözüň hakykatlary oňa mälim edilýär. Şeýle ýol bilen alnyp barylmakdan has ynamly we täsirli bilim ýoly bolup bilmez. Halasgärniň wada beren sözi şeýle boldy: ‘Haçan-da ol, hakykat Ruhy gelse, sizi ähli hakykata ugrukdyrar.’ Hudaýyň Sözüne düşünmek bize Mukaddes Ruhuň paý berilmegi arkaly nesip edýär.”

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Zebur ýazyjysy şeýle diýýär: «Ýaş ýigit ýoluny nädip tämiz saklap biler? Seniň sözüňe laýyklykda oňa gulak asmak bilen. Seni bütin ýüregim bilen agtardym; goý, meni buýruklaryňdan azaşdyrma.... Gözlerimi aç, kanunyňdan ajaýyp zatlary göreýin.»

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> “Biz hakykaty gizlenen hazyna gözlenilişi ýaly gözlemäge ündelýäris. Reb hakykaty tüýs ýürekden gözleýäniň düşünjesini açýar; Mukaddes Ruh bolsa oňa ylham arkaly açylan hakykatlary düşünip almaga mümkinçilik berýär. Zeburçynyň gözleriniň açylyp, Kanundan ajaýyp zatlary görmegi haýyş edeninde göz öňünde tutýany hem şudur. Jan Isa Mesihiň kämilliklerine ymtylanda, aň has gowy dünýäniň şöhratlaryny düşünip almaga ukyply edilýär. Diňe Ylahy Mugallymyň kömegi bilen biz Hudaýyň Sözüniň hakykatlaryna düşünip bileris. Mesihiň mekdebinde biz ýumşak we pesgöwünli bolmagy öwrenýäris, çünki bize takwalygyň syrlaryna düşünje berilýär.” Sabbath School Worker, 1909-njy ýylyň 1-nji dekabry.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Soňky ýagşyň habaryny ýa-da usulyny ret etmek — Hudaýyň kanunyny ret etmekdir. Ýermeýa: “olar Meniň sözlerime-de, kanunyma-da gulak asmadylar, eýsem ony ret etdiler” diýip aýdanda, ol Hoşeýa bilen ylalaşýar.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Halkym, bilimsizlik sebäpli heläk bolýar; sen bilimi ret edeniň üçin, men hem seni ret ederin, şeýdip sen maňa ruhany bolmazsyň; sen öz Hudaýyňyň kanunyny unudanyň üçin, men hem seniň çagalaryňy unudaryn. Hoşea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Akylsyzlaryň ret edýän bilimi — Danieliň ahyrzamanyň wagtynda boljakdygyny görkezýän bilim artmasydyr. Ahyrzamanyň wagtynda, 1798-nji ýylda, soňra bolsa 1989-njy ýylda ýene-de ahyrzamanyň wagtynda, Hudaýyň şol iki meňzeş nesliň her biri üçin binýat goýýarka ulanmaga saýlan habarçysy tarapyndan resmileşdirilen bir bilim artmasy boldy. Şol binýat hakykatlary degişli taryhlarynyň saýlanan habarçylaryna açylan käbir Mukaddes Kitap kadalary boýunça tertibe salyndy; şol binýat hakykatlary Ýeremiýanyň gadymy ýollarydyr, we olar ahyrsoňunda ýarygije hem-de güýçli çagyryş habarlarynyň ýagyny aňladýan hakykatlardyr. Soňky ýagyş, ýüz kyrk dört müňüň möhürleniş taryhynda Ýarygije çagyryşy habaryny döretýär, ondan soň bolsa heniz-de Wawilonda bolan Hudaýyň beýleki sürüsiniň ýygnalyş taryhynda güýçli çagyryş habaryny döretýär. Soňky ýagyş hem habar, hem-de şol habary döretýän usuldyr. Danieliň bilim artmasy üç ädimli synag işini başlanýar.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Soňra ol diýdi: «Öz ýoluňa git, Daniýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürlenen bolar. Köpler saplanyp, ak ediler we synalar; emma erbetler erbetlik ederler. Erbetleriň hiç biri düşünmez, ýöne akyldarlar düşünerler.» Daniýel 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Danyýlyň erbetleri, özleriniň Laodikýa ýagdaýyny saklap galmagy saýlan Mattanyň akylsyz gyzlarydyr. Olaryň ýagdaýy Danyýlyň üç synagynyň üçünji tapgyrynda, ýagny hem akyldarlaryň, hem-de erbetleriň synalýan wagtynda ýüze çykýar. Ahyrky synag hökümüň ýerine ýetirilýän ýeridir, we şol ýerde iki topar hem özlerinde ýagyň bardygyny ýa-da ýokdugyny görkezýärler.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ýene-de bu tymsallar hökümden soň synag möhletiniň bolmajakdygyny öwredýär. Hoş Habaryň işi tamamlananda, şol bada ýagşy bilen ýamanyň arasynda bölünişik ýüze çykýar, we her toparyň ykbaly bakylyk üçin berk bellenýär.” Christ’s Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Üçünji synagdaky häsiýetiň ýüze çykmagy, ybadat edýänleri ýa akylsyz Laodikiýaly, ýa-da paýhasly Filadelfiýaly hökmünde kesgitleýär. Iň soňky synag, soňky ýagşyň usulyýeti arkaly aýan edilen soňky ýagyş habary bilen baglanyşyklylykda ýerine ýetirilýär. Soňky ýagşyň usulyýetini ret etmek, adamy soňky ýagşyň habaryna düşünip bilmejek ýagdaýa goýýar. Habary hem-de usulyýeti Işaýa iň soňky synag hökmünde kesgitleýär.

> 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 hikmete öwreder? Ol kimi taglymata düşündirer? Süýtden kesilenleri, emzikden aýrylanlarymy? Çünki buýruk üstüne buýruk, buýruk üstüne buýruk; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz bolmalydyr. Çünki Ol bu halka peltek dodaklar we başga bir dil bilen geplejekdir. Olara şeýle diýdi: “Ýadawlara dynç aldyrjak dynçlyk şudur; täzeleniş hem şudur”; emma olar gulak asmak islemediler. Şeýlelikde Rebbiň sözi olar üçin buýruk üstüne buýruk, buýruk üstüne buýruk; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz boldy; şeýlelikde olar gidip, yza ýykylyp, döwlüp, duzaga düşüp, tutulyp alynarlar. Şonuň üçin, eý, Iýerusalimdäki bu halky dolandyrýan masgaralaýjy adamlar, Rebbiň sözüni diňläň. Çünki siz: “Biz ölüm bilen äht etdik, dowzah bilen ylalaşdyk; joşup gelýän bela geçip gidende, ol bize ýetmez; çünki ýalanlygy gaçybatalgamyz etdik, galplygyň astynda gizlendik” diýdiňiz. Şonuň üçin Hökmürowan Reb şeýle diýýär: “Ine, Men Sionda binýat üçin bir daş, synagdan geçirilen daş, gymmatly burç daşy, pugta binýat goýýaryn; iman eden howlukmaz. Men hökmi ölçege, adalaty perpendikula öwürerin; doly ýalanlygyň gaçybatalgasyny süpürip äkider, suwlar gizlenilýän ýeri basyp alar. Ölüm bilen eden ähtiňiz ýatyrylar, dowzah bilen ylalaşygyňyz durarmaz; joşup gelýän bela geçip gidende, siz onuň astynda tapdalanarsyňyz.” Işaýa 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

Mukaddes Kitabyň pygamberlik sözündäki “joşup aşýan bela” ABŞ-da ýakyn wagtda geljek Ýekşenbe kanunyndan başlanýan Ýekşenbe kanuny krizisiniň tapgyrlaýyn ösmegidir. “Hakykaty söýmeklige” eýe bolmadyk, şonuň üçin hem bilimiň artmagyny ret edýän şol akylsyz, pis Laodikiýalylar, başga zatlar bilen birlikde, Mukaddes Kitabyň pygamberliginde Rim bilen baglanyşykly bir nyşanyň ýalan kesgitlemesini kabul etmegi saýlap alanlary sebäpli, “joşup aşýan belanyň” öz üstlerine “gelmez” diýip ynanýarlar. Şeýle etmek bilen, olar öz pygamberlik esaslaryna daýanýan ýalan bir pygamberlik nusgasyny döretdiler. Olaryň binýady köp sanly maýda owralan daşlary aňladýan çägäniň üstünde gurulandyr. Parasatlanyň binýady bolsa ýeke-täk Gaýanyň üstünde gurulandyr.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Maňa berlen Hudaýyň merhemetine görä, akylly baş gurluşykçy hökmünde men binýady goýdum, beýlekisi bolsa onuň üstünde gurýar. Emma her kim onuň üstünde nähili gurýandygyna üns bersin. Çünki goýlan binýatdan başga hiç kim başga binýat goýup bilmez; ol binýat Isa Mesihdir. Indi kimdir biri bu binýadyň üstünde altyn, kümüş, gymmatbaha daşlar, agaç, ot, samandan gursa, her kimiň işi aýan bolar; çünki ol gün ony mälim eder, sebäbi ol ot arkaly açylar; ot bolsa her kimiň işini, onuň nähili işdigini synap görer. 1 Korintoslylar 3:10–13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Ýalan esaslar hakyky esas bilen garşy goýulýar; ol bolsa Mesih Isa — Gaýa. Hakyky ýa-da ýalan esas Danyýeliň üç synagynyň soňkusynda aýan edilýär. Ol “ot arkaly aýan edilýär” — Öz ybadathanasyna duýdansyz geljek Ähtiň Habarçysynyň oty arkaly. Şonda ölüm bilen äht eden bir topar aýan bolýar, ýaşaýyş bilen äht eden bir topar hem aýan bolýar.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Ine, Men Öz habarçymy ibererin, ol bolsa Meniň öňümde ýoly taýýarlar; siziň gözleýän Rebbiňiz öz ybadathanasyna duýdansyz geler; hawa, siziň lezzet alýan Ähtiň Habarçysy geler. Ine, Ol geler, diýýär Hökmürowan Reb. Emma Onuň gelişi gününe kim çydaýyp biler? Ol peýda bolanda kim aýakda durup biler? Çünki Ol eredijiniň ody ýalydyr we matany aklaýanlaryň sabyny ýalydyr. Ol kümşi eredip tämizleýän ýaly oturyp, Lewiniň ogullaryny päkläp, olary altyn bilen kümüş ýaly arassalar; şonda olar Rebbe dogrulyk bilen sadaka hödürlärler. Şonda Ýahudanyň we Iýerusalimiň sadakasy Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Men höküm üçin size golaý gelerin; jadygöýlere, zynahorlara, ýalan ant içýänlere, hakyna tutulan işçiniň hakyny zulum bilen saklaýanlara, dul aýala we ýetime sütem edýänlere, gelmişegi öz hakyndan mahrum edýänlere hem-de Menden gorkmaýanlara garşy tiz şaýat bolaryn, diýýär Hökmürowan Reb. Malaky 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Ähtiň Habarçysy höküm bilen ýakynlaşýar, haçan-da Danyýeliň synag işi üçünji synaga ýetip, paýhaslylar bilen erbetler synalanda. Danyýeliň üç basgançakly synag işi ahyrzamanyň wagtynda başlanýar; şol wagtda Danyýel kitaby möhürden açylýar we bilim artýar. Bilimiň artmagy surnaý çalýan saýlanan habarçynyň işi arkaly aýdyňlyga getirilýär. Malaki şol habarça Ähtiň Habarçysynyň gelmezinden öň «ýoly taýýarlaýan» «habarçy» diýip ýüzlenýär; Ähtiň Habarçysy bolsa ot arkaly kimiň Özi bilen äht baglaşandygyna, ýa-da kimiň ölüm bilen äht baglaşmagy saýlandygyna aýan edýär. Millerit taryhynda Mesih 1844-nji ýylyň 22-nji oktýabrynda Öz ybadathanasyna duýdansyz geldi; bu bir ýol belgisi bolup, ýakynda geljek ýekşenbe kanunyny öňden şekillendirýär.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Mesihiň mukaddes ýeri arassalamak üçin biziň beýik ruhanymyz hökmünde iň mukaddes ýere gelşi, Daniýel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günlere gelşi, Daniýel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelşi, Malaky tarapyndan öňünden aýdylyşy ýaly, şol bir wakanyň beýanydyr; we bu waka şeýle hem Mesihiň Matta 25-däki on gyz baradaky tymsalynda beýan edilen, öýleniş toýuna gelen öýlenýän ýigidiň gelşi arkaly şekillendirilýär». Beýik Göreş, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Danielyň üç synagynyň iň soňkusy ýakyn wagtda çykjak ýekşenbe güni baradaky kanun döwründe bolup geçýär; şol wagtda Ähdiň Habarchysy gelip, Lewiler bilen baglanyşykly çäkde kimiň ýaşaýyş bilen, kimiň bolsa ölüm bilen äht edendigini ot arkaly aýan eder. Malakiý Matta ýazylan akylly we akylsyz gyzlary — Ýahýanyň Laodikiýalylaryny we Filadelfiýalylaryny, şeýle hem Danieliň akyllylaryny we erbetlerini — beýan edeninde, iki topar hem ot arkaly synalýar, soňra bolsa kimiň Lewi bolandygyny, kimiň däldigini ýüze çykarýarlar.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Lewiler altyn göleleriň iki pitnesinde wepaly duranlaryň nyşanydyr. Birinji pitne Harunyňky, ikinjisi bolsa Ýerebogamyň pitnesidir. Iki mysalda-da Lewiler wepalyları şekillendirýär, we bu iki mysal ýakyn wagtda güýje girjek ýekşenbe kanuny döwründe Lewiler arkaly görkezilen bir toparyň wepalylygynyň iki şaýadyny berýär. Harun altyn bir göle ýasady. Altyn Wawilonyň nyşanydyr, göle bolsa bir wagşy haýwanyň şekilidir. Soňra ol bir baýramy belledi, akmak halk bolsa göläniň töwereginde ýalaňaç tans etdi. Olaryň bütin pitnesi saýlanan ilçä, ýagny Musa garşy ret edişleriniň esasynda guruldy we şondan ugur aldy.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> Musa Haruna şeýle diýdi: «Bu halk saňa näme etdi, sen olaryň üstüne beýle uly günä getirdiň?» Harun aýtdy: «Goý, agamyz gazaba münmesin; sen bu halky bilýärsiň, olar pislige meýillidirler. Çünki olar maňa: “Bize öňümizden ýörejek hudaýlar ýasa; çünki bizi Müsür ýurdundan çykaran şol Musa barada bolsa, oňa näme bolanyny bilmeýäris” diýdiler. Men hem olara: “Kimde altyn bar bolsa, ony çykaryp bersin” diýdim. Şeýdip, olar ony maňa berdiler; men ony oda taşladym, we şu göle peýda boldy». Musa halkyň ýalaňaçdygyny görende, (çünki Harun olary duşmanlarynyň arasynda utançly bolsunlar diýip ýalaňaç edipdi:) Musa düşelgäniň derwezesinde durup diýdi: «Kim Rebbiň tarapynda bolsa, goý maňa gelsin». Lewiniň ähli ogullary onuň ýanyna ýygnandylar. Olara şeýle diýdi: «Ysraýylyň Reb Hudaýy şeýle diýýär: her kim gylyjyny biline dakynsyn-da, düşelgäniň içinden derwezeden derwezä geçip çyksyn, her kim öz doganyny, her kim öz ýoldaşyny, her kim öz goňşusyny öldürsin». Lewiniň ogullary Musanyň sözüne görä etdiler; şol gün halkdan takmynan üç müň adam heläk boldy. Çykyş 32:21–28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Tans edenler, “çyplaklyklarynyň utanjyny” aýan eden Laodikeýalylardy; bu bolsa altynjy bela baradaky duýduryşdyr, ýagny häzirki Rimiň aždarha, haýwan we ýalan pygamber hökmünde üç bölekden ybarat düzümini dogry düşünmegiň zerurlygy baradaky duýduryşdyr. Şol duýduryş altynjy bela we Armageddon bilen bagly hakykatlary ýok eden Uriah Smithiň şahsy düşündirişine berk garşy çykýar.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Laodikiýa ýagdaýyny ýüze çykaranlar saýlanyp alnanyň habarçysynyň ygtyýaryna ýüz dönderip, şeýtanyň “gündelik” diýlen nyşanyny Mesihiň mukaddes ýerdäki gullugynyň hudaýy nyşany hökmünde tanamagy saýlap alýanlar bilen birmeňzeş bulaşyk düşünjäni ýüze çykardylar. Olar öz azat edilmegini simwolik bir hudaýa degişli etdiler, ýöne olaryň sežde etmegi saýlap alan hudaýy Müsüriň hudaýynyň bir nyşanydy, Müsür bolsa aždarhanyň bir nyşanydyr. Laodikiýa adventizmi bilen bolşy ýaly, olar “gündelik” diýen zadyň butparaz Rimiň, aždarhanyň bir nyşanydygy baradaky hakykaty ret edip, şol şeýtany nyşany Mesihiň nyşany hökmünde tanatdylar.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ynsan ogly, ýüzüňi Müsür patyşasy faraona garşy gönükdir-de, onuň garşysyna hem-de bütin Müsüriň garşysyna pygamberlik et: Gepir we aýt: Hökmürowan Reb şeýle diýýär: Ine, eý, Müsür patyşasy faraon, men saňa garşy çykýaryn, sen öz derýalarynyň arasynda ýatan beýik aždarha, «Derýam meniňkidir, ony özüm üçin özüm ýasadym» diýýäniň. Ezekiel 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Harunyň gozgalaňçylary, altyn göle arkaly şekillendirilen aždarhanyň nyşanynyň özlerini Müsüriň gulçulygyndan azat eden hudaýdygy baradaky ýalana ynandylar. Laodikiýa Adventizmi bolsa, “hemişelik” arkaly şekillendirilen butparaz Rimiň (aždarhanyň) nyşanynyň, asmandaky mukaddes ýerindäki gullugynda adamlary günäniň gulçulygyndan halas etmek işi bolan Mesihiň nyşanydygy baradaky ýalana ynanýar. Olar hem saýlanan habarçyny ret etdiler; edil Laodikiýa Adventizminiň “hemişeligiň” simwolizmi baradaky jedelde edişi ýaly.

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

Laodikýaly Adventizmiň birinji neslinde (1844-nji ýyldan 1888-nji ýyla çenli) olar ýedi wagty kesgitlemekde Milleriň işini ret etdiler. Ikinji neslinde (1888-nji ýyldan 1919-njy ýyla çenli) olar “gündelik” hakykatyny ret etmek işine başladylar. Üçünji neslinde (1919-njy ýyldan 1957-nji ýyla çenli) olar seniň halkyňyň talaňçylarynyň Antiýoh Epifanesdigine ynanýan dinden çykan Protestantizmiň düşünjesine gaýdyp bardylar. 2001-nji ýylyň 11-nji sentýabrynda, şol günde üçünji hasrat ýetip gelende, olar Mukaddes Kitap pygamberliklerinde Yslamyň ornuny ret etdiler. Şol dört hakykatyň her biri Miller tarapyndan goldanyldy hem-de Habakkugyň iki tablisasynda görkezilendir, we olaryň her biri, White uýanyň “saýlanan adam” diýip atlandyrýan Milleriň işine degişli esasy hakykatlardyr.

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Ýeroboamyň pitnesi demirgazyk patyşalygynyň başynda başlandy; ol patyşalyk Ýeroboamy özleriniň ilkinji patyşasy eden on taýpadan ybaratdy. Ýeroboam iki sany altyn göle ýasatdy we olaryň birini Betelde, ýagny Hudaýyň öýünde, beýlekisini bolsa Danda, ýagny hökümde goýdy. Betel bilen Dan bilelikde ybadathananyň (Betel) we döwletiň (Dan) birleşmesini aňladýar. Harunyň pitnesinde bolşy ýaly, bu göleler hem Wawilonyň nyşany bolan altyndan ýasaldy we olaryň ikisi-de bir wagşy haýwanyň keşbi boldy. Harunda bolşy ýaly, Ýeroboam hem her ýyl geçirilýän baýramy belledi we göleleri Hudaýyň halkyny Müsürden çykaryp getiren hudaýlar diýip yglan etdi.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Ýarobgam ýüreginde şeýle diýdi: «Indi patyşalyk Dawudyň öýüne gaýdyp barar. Eger bu halk Iýerusalimde Rebbiň öýünde gurbanlyk bermäge çyksa, onda bu halkyň ýüregi ýene öz hojaýynyna, ýagny Ýahuda patyşasy Rehobgama öwrüler; olar meni öldürerler-de, ýene Ýahuda patyşasy Rehobgamyň ýanyna giderler». Şonuň üçin patyşa maslahat edip, iki sany altyn göle ýasady-da, olara şeýle diýdi: «Iýerusalime çykmak siziň üçin juda agyrdyr; ynha, eý Ysraýyl, seni Müsür ýurdunyň içinden çykaryp getiren hudaýlaryň şulardyr». Şeýlelikde, birini Beýtelde goýdy, beýlekisini bolsa Danda ýerleşdirdi. Bu iş günä boldy; çünki halk olaryň biriniň öňünde ybadat etmek üçin hatda Danga çenli gitdi. Şeýle hem ol belent ýerleriň öýüni gurdy we Lewiniň ogullaryndan bolmadyk halkyň iň pes gatlagyndan ruhanylar belledi. Ýarobgam sekizinji aýda, aýyň on bäşinji güni, Ýahudadaky baýramyňka meňzeş bir baýram belledi we gurbanlyk sypasynyň üstünde gurbanlyk etdi. Ol Beýtelde-de şeýle edip, ýasan gölelerine gurbanlyk berdi; we ýasan belent ýerleriniň ruhanylaryny Beýtelde ýerleşdirdi. Şeýlelikde, öz ýüreginden oýlap tapan aýynda, ýagny sekizinji aýyň on bäşinji güni, Beýtelde ýasan gurbanlyk sypasynyň üstünde gurbanlyk etdi; Ysraýyl ogullary üçin baýram belledi; gurbanlyk sypasynyň üstüne çykyp, hoşboý ys ýakdy. 1 Patyşalar 12:26–33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Ýereboam «öz ýüreginde oýlap tapdy», bu bolsa Uriýa Smitiň öz pygamberlik nusgasyny gurmak üçin «hususy düşündirişi» girizmekdäki işini aňladýar. Ýereboam Harunyň ýolundan gitdi we şeýdip, Müsüriň bir hudaýyny hakyky Hudaý hökmünde nädogry görkezdi. Harunyň-da, Ýereboamyň-da döreden hudaýy, Rim güýjüniň döwletçilik we ybadathanaçylykdan ybarat iki taraply tebigatynyň nyşany bolan bir alamatyň nädogry ulanylmagyna esaslanýardy. Harun bilen Ýereboam ikisi hem haýwan şekiliniň simwolikasy arkaly aždarha güýjüniň keşbini görkezýärdiler. Şeýlelikde, pitne baradaky şol iki mukaddes taryh hem Hudaý halkynyň beýik synagyny aňladýar; şol synag arkaly olaryň ebedi ykbaly çözüljekdir. Ylham boýunça bu synag haýwanyň keşbiniň emele getirilmegi baradaky synagdyr.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Halkyňdaky talaňçylaryň nyşany hökmünde Rimiň üstündäki ilkinji jedel, 1843-nji ýylyň pioner çyzgysyna çenli baryp ýeten şol jedel, talaňçynyň Rimiň özi däl-de, Antioh Epifanesdigini öňe sürdi. Aslynda bolsa, talaňçylar Rimdir. Ilkinji jedel, halkyňdaky talaňçylaryň Rim bolmagy baradaky soňky jedeli aňladýardy; häzirki wagtda bolsa talaňçylaryň Rim däl-de, Birleşen Ştatlardygyny öňe sürýärler. Şeýle-de bolsa, Daniýel on birinji babyň onunjy aýatyndan on bäşinji aýatlaryna çenli Antioh Birleşen Ştatlaryň nyşanydyr; şonuň üçin kimiň görkezilýändigi baradaky başlangyç ýalan bilen ahyrky ýalan birmeňzeşdir.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Antýohusyň ahyrky günlerde nämäni aňladýandygy baradaky garaňkylyk we bulaşyklyk, Harunyň we Ýerobgamyň pitnesi ýaly, haýwanyň keşbi baradaky bulaşyklygy hem döredýär. Haýwanyň keşbi baradaky bulaşyklyk hut şol wagtda ýüze çykýar, ýagny Hudaýyň halky üçin beýik synag haýwanyň keşbiniň emele getirilmegi bolan wagtynda.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Reb maňa haýwanyň şekiliniň synag möhleti ýapylmazdan öň dörediljekdigini açyk görkezdi; çünki ol Hudaýyň halky üçin olaryň ebedi ykbaly çözüljek beýik synag bolar. Seniň garaýşyň şeýle bir gapma-garşylykly bulaşyklykdan ybarat welin, az sanly adam aldanaýmasa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Bu mesele Ylham 13-de açyk-aýdyň beýan edilýär; [Ylham 13:11–17, sitata getirildi].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu, Hudaýyň halkynyň möhürlenmezinden ozal geçmeli synagydyr. Onuň kanunyny berjaý edip, galp sabady kabul etmekden ýüz öwrenleriň hemmesi Hudaýa bolan wepadarlygyny subut eden bolup, Reb Hudaý Ýehowanyň baýdagynyň astynda durarlar we diri Hudaýyň möhürini alarlar. Asmandan gelip çykan hakykatdan ýüz öwrüp, ýekşenbe sabadyny kabul edenler bolsa haýwanyň nyşanyny alarlar.” Manuscript Releases, 15-nji tom, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Waýt uýam Milleriň “gündelik” baradaky, onuň butparaz Rimini aňladýandygy hakyndaky garaýşyny makullanda, 1844-nji ýyldan bäri köplük sanda “beýleki garaýyşlaryň” kabul edilendigini, olaryň bolsa “garaňkylyk we bulaşyklyk” döredendigini aýtdy. “Gündelik” baradaky ýalan garaýyşlaryň döreden bulaşyklygy, ýagny “seniň halkyňyň talaňçylary” hökmünde butparaz Riminiň nyşany bolan bu zat baradaky ýalan garaýyşlaryň döreden bulaşyklygy, Rim bilen Rimiň şekiliniň arasyndaky tapawut babatda bulaşyklyk we garaňkylyk döredýär.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Rimiň bir nyşany baradaky ilkinji we soňky jedeller, bir wagtlar äht halky bolan, emma daşdan geçilýän halk bilen şol döwürde Hudaýyň täze äht halkyna öwrülip barýan halkyň arasynda bolup geçdi. Bu jedel, grammatika babatda berkidilen kadalara boýun bolmak islemeýändigi hem öz içine alýardy; çünki on dördünji aýatda “hem” sözi Protestantlar tarapyndan kabul edilmedi, şeýlelikde olar talaňçyların öňki aýatlaryň içinde görkezilen şol bir güýç bolmalydygyny öňe sürdüler.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Bu, Antiýoh zor bilen talaňçylar bolmaga mejbur edilende, Mukaddes Ýazgylaryň bükülip düşündirilmegini aňladýardy. Bu hususy düşündirişdi, çünki hakykata garşy duran islendik ýalan taglymat hususy düşündirişdir. Jedeliň özi esasy bir hakykata öwrüldi, sebäbi ol 1843-nji ýylyň öňdebaryjy çyzgysynda hasaba alnypdy. Çyzgynyň ylham arkaly tassyklanmagy “talaňçylary” Rimiň nyşany hökmünde tassyk etdi we hakykatyň çynlakaýlygyny beýgeltdi, çünki bu taglymaty ret etmek hem düýpleri, hem-de Pygamberlik Ruhunyň ygtyýaryny ret etmekdi.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Halkyňyň talaňçylarynyň Rimdigi barada dogry düşünje, perişdeleriň William Millere beren pygamberlik nusgasyna goşuldy, çünki bu onuň düşünip, öňe süren pygamberlik nusgasy bilen ylalaşýardy; ýagny, butparaz we papalyk Rim onuň ähli pygamberlik ulanylyşlarynyň binýady bolupdy.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Daniýeliň on birinji babyndaky otuz altynjy aýatda demirgazygyň patyşasyny Fransiýa, soňra kyrkynjy aýatda Türkiýe diýip kesgitlän Uriýa Smitiň hususy düşündirişi, demirgazygyň patyşasynyň iki sany ýalňyş kesgitlenmesinden ybaratdy. Smitiň 1863-nji ýylda esaslary ret etmegi, onda şeýle bir körlügi döretdi welin, ol pygamberligiň iň esasy düzgünleriniň birini görmäge ýol bermedi; ýagny takmynan Mesihiň döwründe pygamberlik gadymy göni manydaky gurluşlar arkaly öňden şekillendirilen häzirki zaman ruhy gurluşlaryny suratlandyrýardy. Pawlus bu hakykaty anyk öwretdi, sebäbi ol ilki bilen geleniň göni manydakydygyny, ondan soň bolsa ruhydygyny görkezdi.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Emma öň ilki ruhy bolan zat däldi, eýsem tebigy bolan zatdy; ondan soň bolsa ruhy bolan zat geldi. 1 Korinfliler 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smit, Hudaýyň halky hökmünde imandan dönen protestantçylygyň ornuny eýelän äht halkyndandy, ýöne ol ýedi wagty ret edip, 1863-nji ýyldaky öz çyzgysyny girizende olaryň gozgalaňyny goldady. Onuň şahsy düşündirişini ulanmak Ylham kitabynyň on altynjy babyndaky Armageddon barada ýalan düşünjäni döretdi; bu bolsa Rim barada dogry düşünjäniň üstünde ýene bir synagdyr.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Garakçylar baradaky ilkinji jedelde Smit on gyz baradaky tymsalyň ilkinji ýerine ýetmesinde gatnaşanlary aňladýardy. Şonuň üçin hem, onuň demirgazygyň patyşasy baradaky şahsy garaýşy bilen, 1856-dan 1863-e çenli aralykda, özlerinden geçilip gidilýän, Laodikeýa ýedinji gün adventist ybadathanasy bolup barýan äht halkyny aňladýar. Garakçylar baradaky jedelde protestantlar bilen bolşy ýaly, Smit hem öz hususy düşündirişi bilen zorlap uýgunlaşdyran parçasynda grammatik ygtyýarlygy äsgermezlik etdi, sebäbi grammatik taýdan otuz birinji aýatdan kyrk bäşinji aýada çenli demirgazygyň patyşasy hemişe-de, diňe-de papalyk häkimiýetdir.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

„Gündelik“ baradaky dawa bilen baglanyşyklylykda, Willi Waýt bilen A. G. Daniells tarapyndan „gündeligiň“ Mesihiň mukaddes ýerindäki gullugyny aňladýandygy baradaky köne protestant düşünjesini goldamak üçin Advent taryhyna ýalanlar girizildi. Şol aýratyn taryh Habakugyň Tablisalarynda kesgitlenip görkezildi, emma nädogry garaýşy ilerletmek we berkarar etmek bilen baglanyşykly ýalan şaýatlygyň bellige alynmagy möhümdir; çünki dogry düşünje Miller tarapyndan 2 Selaniklilerde ykrar edilipdi, ol ýerde mesele hakykaty söýýänler bilen ýalana ynanýanlaryň arasyndaky garşylykdyr.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

“Her günki” baradaky jedel hatma-hat düşünilişe şuny hem goşýar: Rimiň ahyrky jedeli Mukaddes Ruhuň dökülip berilýän döwründe bolup geçýär. Mukaddes Ruh ýokardan dökülip berilýän mahaly, aşakdan bir güýç ýokary galýar we ony Hudaýyň güýji hökmünde kabul edýänleri eýeleýär, ýogsa-da ol güýçli bir azdyrmadyr.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> “Dawa edýän iki beýik güýç iş alyp barýar: biri aşakdan, beýlekisi ýokardan. Her bir adam olaryň biriniň ýa-da beýlekisiniň gizlin täsiri astyndadyr, we onuň edýän işleri olaryň haýsydan gelip çykýan ylhamynyň häsiýetini aýan eder. Mesih bilen birleşenler hemişe Mesihe mahsus ýollarda işlärler. Şeýtan bilen birleşenler bolsa ýolbaşçylarynyň ylhamy astynda, Mukaddes Ruhuň güýjüne we işine garşy durup işlärler. Adamyň erk-ygtyýary hereket etmek üçin azat goýlandyr, we şol hereket arkaly ýürekde haýsy ruhuň täsir edýändigi aýan bolýar. ‘Olaryň miwelerinden olary tanarsyňyz.’” The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

“Gündelik” baradaky jedelde pygamberlik taýdan garşy goýluş, aždarhanyň bir nyşanynyň Mesihiň nyşany hökmünde kesgitlenmegidir. Hakykaty ret edýänler, şol bir wagtda bu hakykaty açan Milleriň roluny-da ret edýärler; şeýle etmek bilen olar Mukaddes Ruhu ret edýärler we bagyşlanmaz günäni amala aşyrýarlar.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Rim barada 2001-nji ýylyň 11-nji sentýabryndan gysga wagt soň ýüze çykan bir jedeli indiki makalada ele alarys.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> “Biz ýaşaýşyň iň gymmatly we iň gyzykly döwürleriniň birinde ýaşaýarys. Hemme zatlaryň soňy golaýlap geldi. Bizi örän geň galdyryjy wakalar yzygiderli açylyp görkeziler; çünki görünmeýän güýçler iş başyndadyr we örän güýçli işjeňligi görkezýärler. Aşakdaky garaňkylygyň güýji adam wekilleriniň üstünde hereket edýär, erbet adamlar bolsa Hudaýyň tabşyryklaryna we Isanyň imanyna garşy söweşmek üçin erbet perişdeler bilen hyzmatdaşlyk edýärler; şol bir wagtda ýokardan gelýän bir güýç hem ylahy täsirlere boýun boljaklaryň üstünde hereket edýär, we Hudaýyň halky asmandaky akylly barlyklar bilen hyzmatdaşlyk edýär. Şu soňky günlerde her bir adamyň janynyň üstüne geljek, ony synap-gözden geçirjek we barlajak basyşa diňe hakykat, çyn, galp däl iman tab getirip biler. Hudaý biziň pena ýerimiz bolmalydyr; biz şekile, daşky ykrar edişe, dabaralara ýa-da orun-mertebä bil baglap bilmeris, ýa-da ýaşaýan atymyz bar diýip, synag gününde durup bileris diýip pikir edip bilmeris. Sarsdyrylyp bilinjek zatlaryň hemmesi sarsdyrylar, we şu soňky günleriň aldawlary we ýalňyşdyrmalary bilen sarsdyrylyp bilinmejek zatlar galar. Jany ebedi Gaýa berk berkit; çünki howpsuzlyk diňe Mesihdedir. Isa biziň ýaşaýan günlerimizi howply günler diýip suratlandyrdy. Ol şeýle diýdi: ‘Noýuň günleri nähili bolan bolsa, Adam Oglunyň gelişi hem şolar ýaly bolar. Çünki tupandan öňki günlerde, Noý gämä giren güne çenli, olar iýýärdiler we içýärdiler, öýlenýärdiler we durmuşa çykýardylar, we tupanyň gelip, olaryň hemmesini süpürip äkidýänçä düşünmediler; Adam Oglunyň gelişi hem şolar ýaly bolar.’ ‘Şonuň ýaly-da Lutyň günlerinde nähili bolan bolsa; olar iýýärdiler, içýärdiler, satyn alýardylar, satýardylar, ekýärdiler, gurýardylar; emma Lutuň Sodomdan çykan şol güni gökden ot we kükürt ýagyp, olaryň hemmesini ýok etdi. Adam Oglunyň aýan ediljek güni hem şeýle bolar.’ ‘Adam Ogly Öz şöhraty bilen we Özi bilen bile ähli mukaddes perişdeler geleninde, Ol Öz şöhratynyň tagtynda oturar; ähli milletler Onuň öňünde ýygnanar, we çopan goýunlary geçilerden aýryşy ýaly, Ol hem olary biri-birinden aýrar: goýunlary sag tarapyna, geçileri bolsa çep tarapyna goýar. Şonda Patyşa sag tarapyndakylara diýer: Eý, Atamyň bereketlileri, geliň, dünýäniň binýady goýlaly bäri size taýýarlanan Patyşalygy miras alyň.’ Bu durmuşdaky ýolumyz ol ýerde biziň baky ykbalymyzy kesgitlär; Hudaýyň Patyşalygyny miras alýanlar bilen boljakdygymyzy, ýa-da daşky garaňkylyga gitjekler bilen boljakdygymyzy aýtmak biziň öz elimizde goýlandyr. Hudaý biziň halas bolmagymyz üçin ähli taýýarlygy etdi; onda geliň, çäksiz baha bilen satyn alnan zady öz peýdamyza ulanalyň. ‘Çünki Hudaý dünýäni şeýle söýdi welin, Öz ýeke-täk Dogluny berdi, Oňa iman edenleriň hiç biri heläk bolman, eýsem baky ýaşaýşa eýe bolsun.’” Youth Instructor, August 3, 1893.

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