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# The Book of Daniel - Number Eighty-Two

Daniel kitaby — segsen ikinji sanը

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Pygamberlik Tapmasynyň Perdesini Açmak: Daniel 11-iň Taryhyna we Adventizmde Gündeligiň ähmiýetine düşünmek

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

1863-nji ýyldan başlap, 1989-njy ýylda bolan ahyrzaman döwrüne çenli taryhy, Hezekiýel kitabyň sekizinji babyndaky dört ýigrenji zadyň, Adventizmiň dört neslini aňladýandygy baradaky çäkde gözden geçirenden soň, biz ünsümizi 1989-njy ýylda açylan bilim artşyna gönükdireris. Şol bilim artşy Daniýel kitabyň on birinji babyndaky soňky alty aýat bilen baglydy. 1989-njy ýylda biziň kiçi Sabat güni okuw toparymyz Mukaddes Kitap pygamberliginiň reforma çyzyklaryny ýüze çykardy; Future for America olara köplenç salgylanýar, we olar her bir reforma çyzygyndaky wakalaryň yzygiderliligini kesgitleýär, bu bolsa öz gezeginde pygamberligi öwrenýän talyba “setir üstüne setir” diýlen soňky ýagşyň usulyýetiniň ulanylyşyny amala aşyrmaga mümkinçilik berýär.

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Birnäçe ýylyň içinde (1992), men Danyýel on birinji bapynyň soňky alty aýatyny öz içine alýan bir makala ýazdym. Bu makala meniň öz kanagatlanmagym üçin ýazylan bolup, sebäbi meniň bu barlagy köpçülige ýaýratmaga ne mümkinçiligim, ne-de niýetim bardy. 1994-nji ýyla gelnende, bu makala Adwentistleriň özüni-özi goldaýan bir gullugyna baryp ýetdi, we 1995-nji ýylda şol gulluk tarapyndan neşir edilýän aýlyk žurnalda Danyýel on birinji bapynyň soňky alty aýatyny öz içine alýan on bir makalalyk bir toplum çap edildi. Pygamberlik Ruhunyň ýazgylarynda Danyýel on birinji bap barada diňe az sanly anyk salgylanmalar bar, we olaryň hemmesiniň içindäki iň möhümi meniň şol aýatlar babatda öňe süren düşündirişimiň dogrulygynyň esasy deliline öwrüldi.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Biz ýitirere wagtymyz ýok. Öňümizde kynçylykly döwürler dur. Dünýä uruş ruhy bilen tolgunýar. Tiz wagtda pygamberliklerde aýdylan bela-sagdylaryň sahnalary amala aşar. Daniýeliň on birinji babyndaky pygamberlik öz doly berjaý bolşuna tas ýetdi. Bu pygamberligiň berjaý bolmagynda bolup geçen taryhyň köp bölegi gaýtadan gaýtalanylar. Otuzynjy aýatda şeýle bir güýç hakynda aýdylýar: ‘gynanar, [Daniel 11:30–36 quoted.]’

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Bu sözlerde beýan edilenlere meňzeş wakalar bolup geçer.” Golýazmalar ýygyndysy, 13-nji sany, 394.

Sister White is clear that 1798, is the “time of the end.”

Uayt uýa 1798-nji ýylyň “ahyrzamanyň wagty”dygyny anyk beýan edýär.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Emma ahyrzamanyň wagtynda, pygamberiň aýdyşy ýaly, ‘Köpler o ýana bu ýana ylgarlar, bilim hem artar’” (Daniel 12:4).... 1798-nji ýyldan bäri Daniel kitaby açyldy, pygamberlikler baradaky bilim artdy, we köpler ýakynlaşan höküm baradaky dabarly habary yglan etdiler.” Uly Göreş, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Danyel 11-nji bapdaky kyrkynjy aýat: «Ahyryzamanyň wagtynda» diýen sözler bilen başlanýar.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ahyrzamanyň wagtynda günorta patyşasy oňa garşy itek salar; demirgazyk patyşasy bolsa araba goşunlary, atlylar we köp gämiler bilen tupan kimin onuň üstüne geler; ol ýurtlara girer, joşup geçer hem-de aşyp öter. Daniel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Pygamberlik Ruhunyň göni tassyklamasy bolmasa-da, kyrkynjy aýatyň 1798-nji ýylda başlanan wakalar yzygiderliliginiň başlangyjyny görkezýändigi aýdyňdyr. Şol wakalar adamzat üçin synag möhletiniň tamamlanmagyna alyp barýar, çünki Daniel kitaby-nyň on ikinji bapynyň birinji aýatynda: «Şol wagtda Mikael ýerinden turar» diýilýär, we Aýal dogan Waýt Mikaeliň ýerinden turýan wagtynda adamzat üçin synag möhletiniň tamamlanýandygyny açyk beýan edýär.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Şol wagtda seniň halkyňyň ogullary üçin duran beýik Hökümdar Mikaýyl turar; we şol wagtda, halk döräli bäri hatda şol wagta çenli hiç haçan bolmadyk ýaly bir muşakgat wagty bolar; we şol wagtda kitaba ýazylan tapylanlaryň hemmesi, ýagny seniň halkyň halas bolar.’ Daniýel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Üçünji perişdäniň habary tamamlananda, rehim ýer ýüzüniň günäkär ýaşaýjylary üçin indi mundan beýläk ýalbarmagy bes eder. Hudaýyň halky öz işini tamamlady. Olar ‘soňky ýagşy’, ‘Rebbiň huzuryndan gelýän täzelenişi’ kabul etdiler, we öňlerinde duran synagly sagat üçin taýýarlandylar. Perişdeler gökde o ýana-bu ýana howlugyp gezýärler. Ýerden gaýdyp gelýän bir perişde öz işiniň tamam bolandygyny yglan edýär; ahyrky synag dünýäniň üstüne getirildi, we özlerini ylahy buýruklara wepaly görkezenleriň hemmesi ‘diri Hudaýyň möhürini’ aldylar. Şonda Isa ýokardaky mukaddes ýerde Öz şepagatyny bes edýär. Ol ellerini galdyrýar we güýçli ses bilen: ‘Tamam boldy,’ diýýär; we Ol bu dabaraly yglany edeninde, ähli perişdeler toplumy täçlerini çykaryp goýýarlar: ‘Adalatsyz bolan, goý, henizem adalatsyz bolsun; hapa bolan, goý, henizem hapa bolsun; dogruçyl bolan, goý, henizem dogruçyl bolsun; mukaddes bolan, goý, henizem mukaddes bolsun.’ Ylham 22:11. Her bir iş ýaşaýyş ýa-da ölüm üçin çözülip gutaryldy.” Beýik göreş, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Danyýl 11-nji babyň kyrkynjy aýaty 1798-nji ýylda başlanýar, hem-de kyrk bäşinji aýatda, demirgazygyň patyşasy (papalyk) öz ahyryna gelip, oňa kömek edýän hiç kim bolmadyk wagtynda, adamzadyň synag möhleti tamamlanýar; çünki indiki aýatda: «Şol wagtda» diýilýär, şeýlelik bilen öňki aýatda görkezilen «wagty», ýagny Danyýl 11-niň kyrk bäşinji aýatyny anyk kesgitleýär. Demirgazygyň patyşasy (papalyk) adamzadyň synag möhletiniň ahyrynda öz soňuna ýetýär.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Şonuň üçin Danyýel on birinji babyň soňky alty aýatynyň taryhy 1798-nji ýylda başlanýan we adamzat üçin synag möhletiniň tamamlanmagy bilen gutarýan wakalar yzygiderliligini kesgitleýär. Uýam Waýt dirikä, 1798-nji ýyl, elbetde, onuň geçmiş taryhyndady. Ol: “Danyýeliň on birinji babyndaky pygamberlik özüniň doly ýerine ýetmesine tas ýetdi” diýip aýdanda, diňe 1798-nji ýyldan soň we Mihail ýerinden galmazdan öň bolup geçýän taryhy göz öňünde tutup biler. Soňra ol aýratynlykda: “bu pygamberligiň ýerine ýetmesi hökmünde bolup geçen taryhyň köp bölegi gaýtalanylar” diýip belleýär; şeýlelik bilen, pygamberligi öwrenýän talyba, Danyýel on birinji babyň “özüniň doly ýerine ýetmesine tas ýetýän” ahyrky taryhynyň, Danyýel on birinji bapda beýan edilen beýleki taryh böleklerinde öňden nusgalanandygyny görkezýär.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Ol bu iň möhüm pygamberlik açaryny aýratyn nygtandan soň, otuzdan otuz altyna çenli aýatlary sitata getirýär we şeýle diýýär: “Şu sözlerde beýan edilenlere meňzeş wakalar bolup geçer.” Daniel on biriň soňky amala aşmagyny düşünmek isleýän pygamberlik okuwçylary üçin Ylham bir açary berdi. Bu açar, Daniel on biriň soňky alty aýatynyň taryhynyň, otuzdan otuz altyna çenli aýatlarda görkezilen taryha parallel bolmagydy. Bu ylham arkaly alynýan nur örän köpdür, ýöne bu ýerde göz öňünde tutulmaly zat — Daniel on biriň otuz birinji aýatynda “gündelik” aýrylýar.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Adamzat synag möhletiniň tamamlanmagyna alyp barýan wakalaryň yzygiderliligini görkezýän taryhy dogry düşünmek üçin, pygamberligi öwrenýän talyp “gündelik” düşünjesine dogry düşünmeli. Eger otuz birinji aýat Mesihiň mukaddes ýerdäki hyzmatynyň aýrylýandygyny görkezýän bolsa ýa-da butparazlygyň aýrylýandygyny görkezýän bolsa, onda Sister White-yň: “Bu sözlerde beýan edilenlere meňzeş sahnalar amala aşar” diýip ýazanda gürrüň eden ugurdaş taryhy dogry düşünmek isleseňiz, muny dogry düşünmek örän zerurdyr.

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Elbetde, Laodikeýa Adventizmi Danyýel on birinji babyň kyrkynjy aýatynyň amal bolşuny 1989-njy ýylda Sowet Soýuzynyň dargamagyny görkezýär diýip ykrar etmedi; emma şol aýat hut şol wakalary görkezýär. 1989-njy ýylda kyrkynjy aýatyň amal bolmagy bilen gelen pygamberlikdäki bilimiň artmagyny dogry düşünmek isleýänler üçin “gündelik” baradaky dogry düşünje şol wagtky hakykata öwrüldi. Ýigriminji asyryň başlarynda bu dogry düşünje möhüm bolupdy, çünki Rebbiň William Miller arkaly berkarar eden düýpli hakykatlarynyň aýrylmaz bir bölegi bolupdy.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Ýöne ýigriminji asyryň ilkinji on bäş ýylynyň dowamynda, “gündelik” diýilýäniň Mesihiň mukaddes ýerde alyp barýan gullugyny aňladýandygyny öňe sürýän şol şeýtany Protestantlyk garaýyş azlykda galýardy, şonuň üçin hem “gündelik” diýilýäniň butparazlygyň nyşanydygy baradaky hakykat üstünde jedeliň hatda başlanmagyna ýol bermäge hem degmeýärdi. Şonuň üçinem Laodikeýaly taryhy täzeden ýazýanlardan, “gündelik” meselesiniň “synag soragyna öwrülmeli däldigini” ýa-da “‘gündelik’ meselesiniň gozgalmaly däldigini” eşidersiňiz. Täzeden ýazýanlaryň, bu aýratyn gürrüňde bilimsizleri ugrukdyranlarynda hemişe goýup gidýän zady, ylhamyň bu mesele boýunça hemişe goýýan şertidir. Aşakdaky parça Elder Haskellä gönükdirilendir.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Aga Haskell ýigriminji asyryň birinji we ikinji onýyllyklarynda Preskott bilen Daniellsiň hüjümlerine garşy “gündelik” baradaky dogry düşünjäni goramakda öňbaşçylyk edýärdi. Gaty üns beriň, çünki Waýt uýa hiç ýerde Haskelliň “gündelik” baradaky düşünjesiniň nädogrudygyny görkezmeýär; ol diňe bu tolgunşygyň dowam etdirilmegine ýol bermezligi tabşyrýar, sebäbi Reb hakykatyň duşmanlaryna (Preskott bilen Daniellse) özleriniň ýalan taglymatlaryny öňe sürmegini dowam etdirmek üçin hemişelik bir meýdança bermek islemeýärdi. Bu parçanyň içinde Haskell “çyzgy” sebäpli käýinilýär, we bu ýerde agzalýan çyzgy 1843-nji ýylyň çyzgysydyr. Haskell şol jedelde şaýatlyk hökmünde 1843-nji ýylyň çyzgysyny gaýtadan neşir etdiripdi. Emma ol ony diňe bir gaýtadan neşir etdirmändi; ol çyzgynyň aşagynda Waýt uýanyň: “1843-nji ýylyň çyzgysy Rebbiň eli bilen ugrukdyryldy we üýtgedilmeli däldir” diýip aýdýan parçasyndaky sözleri hem ýerleşdiripdi. Bu parçany okaýan wagtyňyz, onuň “şu wagtda” diýen sözi näçe gezek aýdýandygyny sanaň.

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “‘Maňa size şeýle diýmek tabşyryldy: häzirki wagtda Review-da akyllary sarsdyrmaga meýilli bolan hiç hili meseleler gozgalmasyn.... Bize indi gereksiz jedellere girmäge wagt ýok, ýöne ýüregiň we durmuşyň hakyky özgerişi üçin Rebbi gözlemegiň zerurlygyny çynlakaýlyk bilen göz öňünde tutmalydyrys. Janyň we aňyň mukaddeslenmegini gazanmak üçin tutanýerli tagallalar edilmelidir.’

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> Bize agzybirligi saklamagymyzyň zerurlygy babatda maňa duýduryşlar berildi. Bu, häzirki wagtda biziň üçin möhüm bir meseledir. Aýry-aýry şahslar hökmünde biz iň uly seresaplyk bilen hereket etmelidiris.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> Men Ýaşuly Prescott-a ýazyp, oňa Review-da geçmişdäki tejribämizde kemçilikleri görkezýän ýaly bolup görünjek temalary girizmezlikde aşa seresap bolmalydygyny aýtdym. Men oňa, öz pikirine görä ýalňyşlyk goýberilen bu meseläniň durmuş ähmiýetli mesele däldigini, hem-de eger oňa häzir aýratyn ähmiýet berilse, duşmanlarymyzyň muny peýdalanyp, ownuk bir zady ulaldyp görkezerlerini aýtdym.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> Size-de şu zady-da aýdýaryn: bu mesele [DANIÝEL 8-DÄKI “GÜNDELIGIŇ” ŞAHSYÝETI] häzirki wagtda gozgalaňa salynmaly däldir. Ýok, doganym, men şeýle duýýaryn: tejribämiziň şu çökgün pursadynda, seniň gaýtadan neşir etdiren şol çyzgyň ýaýradylmaly däldir. Sen bu meselede ýalňyşlyk etdiň. Şeýtan bulaşyklyk döretjek ýagdaýlary emele getirmek üçin tutanýerli işleýär. Biziň hyzmatkärlerimiziň bu sorag üstünde gapma-garşylyga düşmegini görmäge şatlanyp biljek adamlar bar, olar muny uly zat ederdiler.

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “Maňa bu meseläniň haýsy tarapyndan näme diýlip bilinjekdigi babatda, şu wagtda dymmaklygyň özi täsirli söz diýmekdigi görkezildi. Şeýtan biziň öňdebaryjy hyzmatçylarymyzyň arasynda bölünişik döretmek üçin amatly pursata garaşýar. Siz hemmäňiz bir ýere ýygnanyp, bu mesele babatda ylalaşyga gelýänçäňiz, şol çyzgyny neşir etmek ýalňyşlyk boldy. Jedel döretmäge hem-de dürli garaýyşlaryň öňe çykmagyna hökman sebäp boljak bir meseläni öňe sürmekde siz paýhasly hereket etmediňiz, çünki her bir aýratynlyk zorlanyp, diňe işiň bähbidine zyýan ýetirjek bir mana çekiler. Ýalan şaýatlyk etmäge taýýardyklarynyň subutnamasyny beren adamlaryň ýalan beýanatlaryna garşy durmak üçin biziň etmeli işimiz onsuz-da ýeterlikdir.” Manuscript Releases, 9-njy jilt, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Öňki makalada biz Ellen Waýtyň höküm sagadynyň habaryny yglan edenleriň “gündelik” baradaky dogry garaýşa eýedigini, hem-de Preskottyň we Daniellsiň “gündeligiň” Mesihiň mukaddes ýer hyzmatyny aňladýandygy baradaky garaýşynyň Şeýtandan gelip çykandygyny aýdandygyny kesgitledik. Ol Haskelli jedeliň dowam etmegine ýol berendigi üçin käýedi, emma “gündeligiň” nämäni aňladýandygy baradaky hakykat babatdaky tutanýerliligi üçin däl. Şol döwürde köplük henizem “gündelik” baradaky öňdebaryjylaryň düşünjesine ynanýardy, has hem möhümi, 1989-njy ýylda “ahyryň wagtynda” açylmaly bolan Daniýel on birinji bapdaky aýat heniz onlarça ýyl öňdedi. Şol wagtda (1989) “gündelik” baradaky dogry garaýşyň ähmiýeti zerur boljakdy. Täzeden gözden geçirijiler elmydama Ellen Waýtyň diňe şol belli döwür bilen çäklendirilen belliklerini öz ertekiler saçagyndan taşlap goýýarlar. Aşakdaky parçadaky wagt çäklendirmelerini sanap görüň.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Mende Doganlar Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott hem-de Daniel 8-däki «gündelik» sözüniň manysy barada öz garaýyşlaryny öňe sürmekde işjeň bolan ähli doganlara aýtjak sözlerim bar. Bu synag soragy edilip goýulmaly däldir, we onuň şeýle edilip garalmagyndan dörän tolgunyşyk örän betbagtçylykly boldy. Şondan bulaşyklyk döredi, we käbir doganlarymyzyň aňlary Rebbimiziň şu wagtda şäherlerimizde ýerine ýetirilmelidigini görkezýän işe berilmeli bolan oýlanyşykly garalmakdan sowuldy. Bu bolsa işimiziň beýik duşmanyna ýarady.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> Maňa berlen nur şudur: bu mesele boýunça tolgunmany artdyrjak hiç bir iş edilmemelidir. Goý, ol biziň wagyzlarymyza girizilmesin hem-de uly ähmiýetli bir mesele hökmünde üstünde uzak durulmasyn. Biziň öňümizde beýik bir iş bar, we edilmeli zerur işden ýitirmäge bir sagadymyz hem ýokdur. Geliň, köpçülik öňündäki tagallalarymyzy bize aýdyň nur berlen hakykatyň möhüm ugurlaryny beýan etmek bilen çäklendireliň.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> Mesihiň soňky dogasyny, Ýahýa 17-de ýazylyşy ýaly, ünsüňize getirmek isleýärin. Biziň söz açyp biljek köp mowzuklarymyz bar,—mukaddes, synagdan geçiriji hakykatlar, sadalygynda ajaýyp hakykatlar. Şolarda siz çuňňur yhlas bilen oýlanyp bilersiňiz. Emma şu wagtda “gündelik” ýa-da doganlaryň arasynda jedel oýarjak başga bir mowzuk orta atylmasyn; çünki bu Rebbiň hut häzir doganlarymyzyň pikirlerini gönükdirmek isleýän işini gijikdirer we bökderer. Geliň, garaýyşlaryň açyk tapawudyny ýüze çykarjak meseleleri gozgamalyň-da durmalyň; tersine, Hudaýyň kanunynyň baglaýjy talaplary hakyndaky mukaddes hakykatlary Sözden getirip beýan edeliň.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Biziň wagyzçylarymyz hakykaty mümkin boldugyça iň oňaýly görnüşde beýan etmäge çalyşmalydyrlar. Mümkin bolan derejede, goý hemmesi birmeňzeş zatlary sözlesin. Nutuklar ýönekeý bolsun we aňsat düşünilip bilinjek möhüm temalar barada bolsun. Biziň ähli wagyzçylarymyz özlerini peseltmegiň zerurdygyny görende, şonda Reb olar bilen işläp biler. Biz indi gaýtadan özgermäge mätäçdiris, şeýdip Hudaýyň perişdeleri biziň bilen hyzmatdaşlyk edip, biziň zähmet çekýänlerimiziň aňlarynda mukaddes täsir galdyryp bilerler.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Biz Mesih häsiýetli birligiň baglarynda birigmelidiris; şonda biziň zähmetlerimiz biderek bolmaz. Birmeňzeş ýüpler bilen çekiň, we hiç hili dawa-jenjel aralaşdyrylmasyn. Hakykatyň birleşdiriji güýjüni äşgär ediň, we bu ynsan akyllarynda güýçli täsir galdyrar. Birlikde güýç bardyr.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Bu, ähmiýetsiz tapawutly nokatlary öňe çykarmagyň wagty däldir. Eger Ussa bilen berk, janly baglanyşygy bolmadyk käbir adamlar özleriniň mesihi tejribesiniň gowşaklygyny dünýä äşgär etseler, bizi ýakyndan synlap duran hakykatyň duşmanlary muny iň ýokary derejede peýdalanarlar, we biziň işimize bökdençlik dörär. Goý, hemmeler ýumşak häsiýeti terbiýelesinler we ýüregi ýumşak hem pesgöwünli Olandan sapak öwrensinler.”

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> “‘Gündelik’ meselesi edilen ýaly hereketleriň döremegine sebäp bolmaly däldi. Bu mesele soragyň iki tarapyndaky adamlar tarapyndan nähili ele alnandygy netijesinde jedel ýüze çykdy we bulaşyklyk emele geldi.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> Doganlary hem olaryň ynanjyny ýazgarýan mazmunly bir risalany neşir etmekde Dogan Larry Smitiň eden hereketi Hudaý tarapyndan makullanmady. We Elder Prescott-a men şeýle diýerin: Reb bu mesele babatda seniň üstüňe ýük goýmady.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> Bu mesele babatda ýolbaşçy doganlarymyzyň arasynda pikir tapawudynyň bardygyny bilýän Ähtimal Daniellsuň, käbir ýerlerde edilşi ýaly, bu meseläni öňe itermelidigini eşidip, men agyr gynandym.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Başga dogan-garyndaşlarymyzyň käbiri paýhas bilen ýol görkezilmediler we ‘gündelik’ diýen düşünjäniň düşündirilişi baradaky öz garaýyşlaryny goldamak ugrunda eden tagallalarynyň netijeleri babatda sebäpten netije çykaryp aýdyň pikir ýöredip bilmediler. Bu mesele boýunça pikir tapawudynyň häzirki ýagdaýy dowam edýän mahalynda, goý, ol öňe çykarylmasyn. Goý, ähli jedel bes edilsin. Şeýle bir wagtda dymyşlyk sözleýjilikdir.

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Şu döwürde Hudaýyň hyzmatkärleriniň borjy şäherlerde Sözi wagyz etmekdir. Mesih janlary halas etmek üçin geldi, biz hem, Onuň merhemetiniň paýlaýjylary hökmünde, uly şäherleriň ilatyna Onuň halas ediji hakykaty baradaky bilimi ýetirmelidiris.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Aýdylýan adamy bolan Dogan Larry Smith bu ýagdaý sebäpli aýratyn gahar-gazaplydy, çünki Prescott bilen Daniells hut onuň atasynyň kitaby bolan *Daniel and the Revelation* eserini, onuň “gündelik” baradaky ýazanlaryny üýtgetmek üçin gaýtadan ýazmak isleýärdiler. Dogan Smith hakykaty, şeýle hem atasyny goraýardy. Ol bu jedeli gaýtalap, “şu wagtda” diýen sözler bilen çäklendirýär, hem-de ahyryna golaý şeýle diýýär: “Şu mesele babatda häzirki pikir tapawudynyň ýagdaýy dowam edýänçä, ol öňe çykarylmasyn.” Häzirki wagtda “gündelik” hakda öwredýän ähli Adventist uniwersitetleri şeýtany garaýşy öwredýärler. Görnüp duran hakykat şudur: häzirki şertler şol döwürdäki şertler bilen birmeňzeş däldir.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Adwentizmiň ikinji nesli 1888-nji ýylyň pitnesi bilen başlandy, we ruhçylyk ýolbaşçylygyň arasynda ornaşdy. Şol ýagdaý has uly ruhçy aldawlaryň ilerlemegine ýol açdy; olar jogapkär wezipelerdäki adamlaryň özleriniň şahsy taýdan hakykat diýip hasap eden zatlaryny öňe sürmegi bilen, daşlaşma we bölünişik gurşawyny döretmelidi. Daniells, Prescott we Kellogg ýaly adamlar Ezekieliň “Ysraýyl öýüniň ýaşululary” bolan ýetmiş ýaşulynyň “garaňkylykda, her biri öz hyýal otaglarynda” näme etjekdigini kesgitlän taryhynyň nyşanlaryna öwrüldiler; çünki olar: “Reb bizi görýän däldir” diýýärler.

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Şol nesilde 1888-nji ýylyň habarynyň ilçileri, ybadathananyň diwarlarynda hem-de öz pikirleriniň diwarlarynda butlaryň şekillerini çekip görkezmiş Hezekieliň ýetmiş ýaşulusyny gurşap alan dawa-jenjelleriň, başagaýlygyň we ruhçulygyň içinde ikisi hem öz ýolundan azaşdy. Saglyk işi Kellowgyň ruhçulygy sebäpli aýryldy, emma Laodikiýaly Adventizmiň täzeden ýazýanlary sowatsyzlary şol nesliň bulaşyklygyndan nähilidir bir ýeňşiň çykandygyna ynandyrýarlar. Kazylar döwründe-de muňa deň gelýän bir taryh bardy; Kazylar taryhynyň jemlemesi bu döwre kemsiz laýyk gelýär, çünki Kazylar kitabynyň soňky aýaty şeýle diýýär:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> Şol günlerde Ysraýylda patyşa ýokdy; her kim öz gözüne dogry görünen zady edýärdi. Kazylar 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Bu makalalaryň dowamynda Kazylar kitabynyň taryhynyň Adventizmiň ikinji nesliniň taryhyna nähili laýyk gelýändigini görkezeris, ýöne şuny bellemek gerek: Laodikýa Adventizminiň taryhyna seredilende, aňsatlyk bilen elýeterli bolan taryh taryhy täzeden ýazmak bilen meşgullanýanlar tarapyndan berildi. Waýtyň uýasy, elbetde, şol taryh döwründe “gündelik” meselesiniň gozgalmagyny islemedi, sebäbi aslynda ol, özleriniň nädogry pikirlerini öňe sürmek üçin jemgyýetçilik meýdançasynyň berilmegine “gökden kowlan perişdeler” tarapyndan ýolbaşçylyk edilýändigini aýdyp geçen erkek adamlaryň örän az sanly toparydy. Emma Waýtyň uýasynyň haýsydyr bir wagtda ýalňyşy saklap galmagyň dogrudygyny goldandygyny öňe sürmek, onuň ynanan zatlarynyň hut tersidir.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Doganlar, Mesihiň ilçisi hökmünde men sizi akyly hakykatdan sowup goýbermäge meýilli bolan şu gapdal meselelerden ägä bolmaga duýdurýaryn. Ýalňyş hiç wagt zyýansyz däldir. Ol hiç wagt mukaddesleştirmeýär, eýsem hemişe bulaşyklyk we agzalalyk getirýär. Ol hemişe howpludyr. Duşmanyň doga arkaly doly pugtalandyrylman, Mukaddes Kitabyň hakykatynda berk esaslandyrylman galan akyllaryň üstünde uly güýji bardyr.” Testimonies, 5-nji tom, 292.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Bizde ýitirmäge wagt ýok. Aladaly zamanlar öňümizde dur. Dünýä uruş ruhy bilen tolgunýar. Tizden pygamberliklerde aýdylan musibet sahnalary amala aşar. Daniýeliň kitabyndaky on birinji babyň pygamberligi diýen ýaly doly berjaý bolmak derejesine ýetdi. Bu pygamberligiň berjaý bolmagynda bolup geçen taryhyň köp bölegi gaýtadan gaýtalanar. Otuzynjy aýatda şeýle bir güýç barada aýdylýar: ‘Ol gam-gussa çekip, yza döner-de, mukaddes ähtnama garşy gazap eder; şeýle hem eder; hatda yza dönüp, mukaddes ähtnamany terk edýänler bilen düşünişer. Goşunlar onuň tarapynda durar, güýç galasydyr mukaddes ýeri haramlar, gündelik gurbanlygy aýyrarlar we weýran ediji ýigrenji zady ýerleşdirerler. Ähtnama garşy pislik edýänleri ol ýaranjaň sözler bilen azdyrar; emma öz Hudasyny tanaýan halk güýçli bolar we uly işler eder. Halkyň arasyndaky akyldarlar köplere öwüt-nesihat bererler; muňa garamazdan, olar köp günläp gylyçdan, otdan, ýesirlikden we talaňçylykdan ýykylarlar. Olar ýykylanda, azajyk kömek bilen goldanarlar; emma köp adamlar olara ýaranjaňlyk bilen goşularlar. Akyldarlaryň käbiri synagdan geçirmek, arassalamak we olary ak etmek üçin, ahyrzamana çenli ýykylar; çünki bu heniz bellenen wagt üçindir. Patyşa öz islegine görä hereket eder; özüni her bir hudaýdan ýokary göterer, özüni beýgeldir, hudaýlaryň Hudasyna garşy geň galdyryjy sözleri aýdar we gazap tamam bolýança rowaçlanar; çünki kesgitlenen zat ýerine ýetiriler.’ Daniýel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Şu sözlerde beýan edilene meňzeş wakalar bolar. Biz, öňlerinde Hudaý gorkusy bolmadyk adamlaryň aňlaryny Şeýtanyň tizden-tiz öz gözegçiligine alýandygynyň subutnamalaryny görýäris. Goý, hemmeler bu kitabyň pygamberliklerini okap-düşünsünler, çünki biz indi aýdylan muşakgat wagtyna girýäris:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Şol wagtda seniň halkyňyň ogullary üçin durýan beýik emir Mikaýyl ýerinden turar; şol wagtda şeýle bir belaçylyk döwri bolar welin, millet döräli bäri şol wagta çenli şonuň ýaly bolmandy; we şol wagtda kitaba ýazylanlaryň hemmesi, ýagny seniň halkyň halas bolar. Ýeriň tozanynda uklaýanlaryň köpüsi oýanar: käbirleri ebedi ýaşaýyş üçin, käbirleri bolsa masgaraçylyk we ebedi ýigrenç üçin. Akyldarlar asmanyň giňişliginiň parlaklygy ýaly şöhle saçarlar; köpleri dogrulyga öwürýänler bolsa ebedilikden-ebedilige ýyldyzlar ýaly bolar. Emma sen, eý Daniýel, bu sözleri ýap we kitaby ahyrzaman wagtyna çenli möhürle; köpler o ýana-bu ýana ylgarlar, we bilim artar.’ Daniýel 12:1–4.” Manuscript Releases, number 13, 394.

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