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# The Spirit of Prophecy: Leading and Teaching

Pygamberlik Ruhy: Ýol görkezýän we öwredýän

Habakkuk's Two Tables

Habakkukyň Iki Tagtasy

Author

Jeff Pippenger

Published

October 15, 2012

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Habakkuk's Two Tables 3 of 95

Habakkugyň Iki Tagtasy 3/95

## Introduction: The Foundation of Habakkuk's Two Tables

Giriş: Habakkukyň Iki Tablysasynyň Esasy

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Bu toplum “Habakkukyň Iki Tagtasy” diýlip atlandyrylýar. Şu wagta çenli biz 1843-nji we 1850-nji ýyllaryň Çyzgylaryndan käbir hakykatlary aldyk; häzirki pursatda olary Mukaddes Ýazgy boýunça goramak üçin däl-de, Ellen Waýtyň bu hakykatlary goldaýandygyny berkitmek üçin. Biziň öňe sürýän delilimiz şudur: eger-de siz bu esas goýujy hakykatlary ret edýän bolsaňyz, şol bir wagtyň özünde pygamberlik Ruhuny hem ret edýärsiňiz. Biz muny ilki bilen ýazgyda goýmak isleýäris.

## Review of Millerite History and the Midnight Cry

Millerit taryhyna we Ýarygije Ýarymgejeden Ses synyna synçylykly syn

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Birinji çykyşymyzda biz Milleritleriň taryhyny, 1798-den 1844-e çenli bolan ýol belgilerini beýan etdik. Soňky çykyşymyzda bolsa, gijä galan wagtdan başlap 1844-nji ýylyň 22-nji oktýabryndaky gapynyň ýapylşyna çenli bolan taryhy has ýakyndan gözden geçirdik we şol döwri Ýarygije Çagyryşy diýip kesgitledik. Ýarygije Çagyryşy taryha 1844-nji ýylyň 12–17-nji awgustynda geçirilen Exeter Lager Ýygnagynda girdi we 1844-nji ýylyň 22-nji oktýabryna çenli dowam etdi. 1844-nji ýylyň mart aýynda başlanan gijä galan wagt Ýarygije Çagyryşynyň we onuň habaryny yglan etmäge taýýarlanan bir halky taýynlan arassalama işiniň bir bölegidir.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Düýn biz muny siziň ýürekleriňizde we aňlaryňyzda berkitmegi umyt edipdik. Hudaýyň Sözündaky gijä galmak döwürleri baradaky ähli mysallar dünýäniň soňy hakynda söz açýar. Ellen Waýt, 1 Korinfliler 10:11 aýata düşündiriş berip, şeýle diýýär: “Gadymy pygamberleriň her biri ýaşan günlerinden has köp biziň günümiz üçin gepledi.” 1 Korinfliler 10:11 şeýle diýýär: “Bularyň ählisi olara görelde hökmünde boldy; hem-de dünýäniň soňky zamanlary gelen bizlere nesihat bolsun diýip ýazyldy.” Milleritleriň taryhy dünýäniň ahyrynda bolup geçjek zatlaryň taryhydyr. Gijä galmak döwri we ondan soň gelýän zatlar baradaky Mukaddes Kitabyň şu taryhlarynyň hemmesi Milleritleriň gijä galmak döwründe we Ýarygije Çagyryşynda bolup geçjek zatlary beýan edýär. Biz bu zatlara düşünmelidiris, çünki taryh gaýtalanmalydyr.

## The 2520: Ellen White's Endorsement

2520: Ellen Waýtyň goldawy

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Biz bu Çyzgylardaky ilkinji mesele bilen iş salyşyp gelýäris, emma biz ony kän agzamadyk. Ellen Uaýtyň aç-açan goldaýandygyny görkezmek isleýän ilkinji taglymatymyz 2520-dir. Ilkinji iki çykyş bizi şu ýere getirmek üçin niýetlenipdi. Ertir irden bu Çyzgyda Gündelik meselesine garap başlamarys.

## Remembering the Lord's Leading and Teaching

Rebbiň Ýolbaşçylygyny we Taglymatyny Ýatlamak

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Indi “Life Sketches” kitabynyň 196-njy sahypasyndan başlalyň: “Rebbiň bizi nähili alyp barandygyny we geçmiş taryhymyzdaky Onuň öwredişini unutmasak, geljek üçin gorkara hiç zadymyz ýokdur.” Mesihi adamyň geljek babatda gorkmaly ýeke-täk zady ýoldan çykyp, heläk bolmakdyr. Gorkuly bolmaly zat — baky ýaşaýşy gazanyp bilmezlikdir. Bu ýerde Waýt uýa geljek üçin iki zatdan başga gorkara hiç zadymyz ýokdugyny aýdýar. Bu, Adwentizmde Pygamberlik Ruhundaky giňden belli bir parçadyr, emma onuň haýsy ýolbaşçylyk we haýsy öwrediş barada aýdýandygyny kimdir biriniň giňişleýin düşündirýändigini seýrek eşidersiňiz.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Görkezeris ki, onuň salgylanýan öňbaşçylyk etmesi Gijeki Çagyryşyň taryhydyr. Gijeki Çagyryşyň taryhynda Mesih gijä galma döwründe, Gijeki Çagyryşyň gelip ýetmeginde we yglan edilmeginde, hem-de 1844-nji ýylyň 22-nji oktýabrynda gapynyň ýapylmagynda öňbaşçylyk edýärdi. Ol şol taryhy Özi bilen bilelikde iman arkaly Iň Mukaddes Ýere girip biljek bir halky emele getirmek üçin niýetläpdi. Biz şol aýratyn taryhy, şeýle hem Onuň taglymatlaryny unutmakdan gorkmalydyrys.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Biz Ýarygije sesini döreden anyk bir taglymatyň bolandygyny görkezeris. Ol taglymat 1840-njy ýylyň 11-nji awgustynda Osman imperiýasynyň synmagy däldi, ne-de Millerit taryhynda Ikinji Perişdäniň Habarynyň taryhynda öňe çykýan ölülileriň ýagdaýy baradaky taglymatdy. Ýarygije sesini döreden zat Millerit taryhyndaky anyk bir taglymatdy; şol ýerde Reb ýol görkezdi, we geljekden gorkmaga biziň hiç bir sebäbimiz ýokdur, diňe Onuň ýol görkezmesini hem-de Onuň taglymatyny unudýan bolsak.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:

Biz Onuň hem ýolbaşçylygynyň, hem-de öwredişiniň nyşanynyň Ýarygije Çagyryşy bolandygyny öňe sürýäris. Geliň, Ellen Waýtyň ilkinji görnüşinden şu parçany ýene-de okaýarys:

> "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

> Şol ýolda advent halky ýoluň aňyrsyndaky şäher tarap ýol alýardy. Ýoluň başynda olaryň yzynda goýlan ýagty bir nur bardy; bir perişde maňa onuň ýarygije nidasydygyny aýtdy. Bu nur bütin ýoluň ugry bilen şöhle saçýardy we olaryň aýaklaryna ýagtylyk berýärdi, şeýdip, olar büdräp ýykylyp galmasyndylar. Eger olar gözlerini özleriniň edil öňünde bolup, olary şäher tarap alyp barýan Isa berk dikip goýsa, amanlykda bolardylar. Emma köp geçmänkä, olaryň käbirleri ýadadylar-da: «Şäher örän uzakda, biz bolsa oňa mundan öň eýýäm girmeli diýip garaşýardyk» diýdiler. Şonda Isa Öz şöhratly sag goluny galdyryp, olary ruhlandyrýardy; Onuň golundan çykýan bir ýagtylyk advent toparynyň üstünde tolkun atyp geçýärdi, olar bolsa: «Alleluia!» diýip gygyrýardylar. Beýlekiler bolsa, howlukmaçlyk bilen, yzlarynda bolan şol ýagtylygy inkär etdiler-de, özlerini beýle uza çenli getireniň Hudaý däldigini aýtdylar.

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.

Olar Ýarygije Gygyrşy inkär edýärler we Ýarygije Gygyrşy bilen baglylykda Rebbiň olary Ýarygije Gygyrşynda ýolbaşçylyk etmändigini öňe sürýärler. Olar Ýarygije Gygyrşynda Hudaýyň ýolbaşçylygyny inkär edýärler.

> "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

> Olaryň arkasyndaky ýagtylyk söndi, olaryň aýaklary bütinleý garaňkylykda galdy, olar büdrediler, nyşany we Isany gözden ýitirdiler, hem-de ýoldan aşakdaky garaňky hem pis dünýäniň içine ýykylyp gitdiler.

## The Midnight Cry in Context

Kontekstde Ýary Gije Gykylygy

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

2520 bilen iş salyşmazdan ozal, ony degişli mazmuna ýerleşdirmek üçin, Gije ýarymyndaky gykylygyň taryhyna ýene bir gezek serederis.

> From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

> Uly jedelden, 391–395-nji sahypalardan: “Rebbiň gelmegine ilkinji gezek garaşylan wagt geçende, 1844-nji ýylyň ýazynda,” — bu gijä galma wagtydyr, ilkinji lapykeçlikdir — “Onuň zühur etmegine iman bilen garaşanlar bir wagtlap şübhe we näbellilik içinde galdylar. Dünýä olara bütinleý ýeňlen we aldawa berlen adamlardyrys diýip garasa-da, olaryň teselli çeşmesi henizem Hudaýyň Sözi bolup galýardy. Köpüsi Mukaddes Ýazgylary gözden geçirmegini dowam etdirdi, imanlarynyň delillerini täzeden barladylar we has köp nur almak üçin pygamberlikleri üns bilen öwrendiler.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.

Eger köpüsi munuň ýaly eden bolsa, onda muny etmedik käbirleriniň hem bolandygyny aňladýar. Onda “olar” diýilmeýär; “köp” diýilýär — bu ýerde iki topar bar.

> "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

> Olaryň garaýşyny goldaýan Mukaddes Kitap şaýatlygy düşnükli we inkär edip bolmajak derejede görünýärdi. Ýalňyş düşünip bolmajak alamatlar Mesihiň gelmeginiň golaýdygyny görkezýärdi. Günäkärleriň toba gelip öwrülmeginde hem-de mesihçileriň arasynda ruhy ýaşaýşyň täzelenmeginde Rebbiň aýratyn berekedi bu habaryň Gökden gelendigine şaýatlyk edipdi. We imanlylar özleriniň lapykeçligini düşündirip bilmändiklerinem bolsa, Hudaýyň olary öňki tejribelerinde ýolbaşçylyk edendigine ynamlydylar.

> "Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

> Olaryň ikinji geliş döwrüne degişli diýip hasap eden pygamberlikler bilen içgin örülen ýagdaýda, olaryň näbellilik we garaşma halyna ýörite laýyk gelen görkezme berildi; bu görkezme olary sabyr bilen imanda garaşmaga ruhlandyrýardy, sebäbi şol wagt olaryň düşünjesine garaňky bolup görünýän zat öz wagtynda aýdyň edilerdi.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Şol paragrafda şeýle diýilýär: “Olar tarapyndan ikinji gelişiň wagtyna degişli hasap edilen pygamberlikler bilen örülen . . . .” Olar haýsy pygamberlikleriň Ikinji Gelişe degişli bolandygyna ynanýardylar? 2520, 2300 we 1335. Olar bu üç wagt pygamberliginiň hem 1843-nji ýylda tamamlanýandygyna we munuň Ikinji Gelişdigine ynanýardylar.

> "Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

> Bu pygamberlikleriň arasynda Habakkuk 2:1–4-däki hem bardy: «Garawul ýerimde duraryn, diňiň üstünde ýerleşerin, Ol maňa näme diýjekdigine, men bolsa paş edilip ýazgarylanymda näme jogap berjegime syn ederin. Reb maňa jogap berip şeýle diýdi: “Wahy ýaz, ony tagtalarda düşnükli edip ýaz, şonda ony okaýan adam ylgap biler. Çünki bu wahy heniz bellenen wagt üçindir; emma ahyrda ol sözlär we ýalan sözlemez: gijä galýan ýaly bolsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz. Ine, göwni göterilen adamyň jany onuň içinde dogry däldir; emma adyl öz imany bilen ýaşar.”»

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

1842-nji ýylyň özünde-de, bu pygamberlikde berlen “görýän ony okap ylgap biler ýaly, görgini ýaz-da, ony tagtalaryň üstünde aýdyň et” diýen görkezme Çarlz Fiçe Danyýel bilen Ylham kitabynyň görgülerini düşündirmek üçin bir pygamberlik çyzgysyny taýýarlamagy salgy berdi. Bu çyzgynyň neşir edilmegi Habakuga berlen buýrugyň ýerine ýetirilmegi hökmünde kabul edildi. Şeýle-de bolsa, şol wagt hiç kim bu görginiň amala aşmagynda görünýän gijä galmanyň — bir garaşma wagtynyň — şol bir pygamberlikde görkezilýändigine üns bermedi. Lapykeçlikden soň, bu Mukaddes Ýazgy örän manyly bolup göründi: “Çünki bu görgi heniz bellenen wagt üçindir, emma ahyrda ol sözlär we ýalan sözlemez; gijä galsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz. . . . Dogruçyl adam bolsa öz imany bilen ýaşar.”

## The 1843 Chart and the Spirit of Prophecy

1843-nji ýyldaky Çyzgy we Pygamberlik Ruhy

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Siziň yzygiderli işi ýa-da yzygiderli däl işi etmegiňiziň ähmiýeti ýok — bular Ellen Waýtyň degişlilikde konferensiýa işi we öz-özüni üpjün edýän iş üçin ulanýan atlarydyr. Siz Adwentizmde öz-özüni üpjün edýän öňdebaryjy gulluklara ýüz tutsaňyz-da ýa-da General Konferensiýa ýa-da Biblical Research Institute ýüz tutsaňyz-da, olardan 1843-nji ýylyň Çyzgysy barada sorasaňyz, olar: «Bu Çyzgyda örän köp ýalňyşlyk bar» diýerler. Olar Ellen Waýt bilen ylalaşmaýarlar; ol bolsa bu Çyzgydaky käbir sanlardaky «bir ýalňyşlygyň» üstünde Rebbiň Öz elini saklandygyny aýdýar.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Emma olar hem özlerini Hudaýyň Sözüne garşy goýýarlar. Habakkukda şeýle diýilýär: bu görnüş “... ýalan sözlemez”. Öňdebaryjylaryň 1843-nji ýylyň Çyzgysynda ýerleşdirmeli bolan we olaryň hem ýerleşdiren görnüşi Habakkuk 2-niň ýerine ýetmesidir. Ine, olaryň bu Çyzgyda ýerleşdirmeli bolan görnüşi şudur, we Habakkuk 2 bu görnüş barada: ol “... ýalan sözlemez” diýýär. Şonuň üçin, siz bu Çyzgynyň “ýalňyşlardan doludygyny” aýdanyňyzda, hem Pygamberlik Ruhuna, hem-de Mukaddes Kitaba garşy çykýarsyňyz.

> "A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

> Ezekiýeliň pygamberliginiň bir bölegi hem imanlylar üçin güýç we teselli çeşmesi boldy: «Rebbiň sözi maňa gelip şeýle diýdi: Ynsan ogly, Ysraýyl ýurdunda aýdylyp ýörlen: “Günler uzalýar, her bir görnüş hem puja çykýar” diýen bu nakyl nämedir? Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär... Günler golaýlap geldi, her bir görnüşiň berjaý bolşy hem. ... Men geplejek, aýdajak sözüm hem ýerine ýeter; ol indi mundan beýläk gaýra goýulmaz». «Ysraýyl öýi: “Onuň görýän görnüşi köp günlerden soňky zamana degişlidir, ol uzak wagtlar hakda pygamberlik edýär” diýýär. Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär; Indi Meniň sözlerimden hiç biri mundan beýläk gaýra goýulmaz, eýsem aýdan sözüm berjaý bolar». Ezekiýel 12:21–25, 27, 28.

## Two Classes of Worshippers

Ybadat Edýänleriň Iki Topary

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Üns beriň, ol sežde edýänleriň iki topary barada aýdýar. Ol şeýle diýýär: bu göwnüçökgünlik ýüze çykanda, köpüsi pygamberlikleri öwrenmegini dowam etdirdi; bu bolsa dowam etdirmedik bir toparyň hem bolandygyny görkezýär. Biz şol iki toparyň arasyndaky tapawut barada has köp nur alarys.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Habakkuk 2:1–4-iň amal bolmagy şu 1843-nji ýylyň Çyzgysy we 1850-nji ýylyň Çyzgysydyr. Hatda Habakkukda-da, 4-nji aýatda adyl adamyň öz imany bilen ýaşajakdygy we ýüregi tekepbirlik bilen göterilen adamyň bardygy aýdylýar. Bu ýerde ybadat edýänleriň iki topary beýan edilýär. Ýarygije Nidasynyň taryhy ybadat edýänleriň iki toparyny ýüze çykarýar, we şol iki topara Habakkukda ýüzlenilýär.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Indiki abzasynda, ol Habakkuk 2-ä hem-de Ezekieli agzap geçenden soň, toparlaryň birini şeýle kesgitleýär: «garaşýanlar». Garaşýanlar kimlerdir? Olar Daniel 12-ni berjaý edýänlerdir: «Garaşýan we 1335-e ýetýän nähili bagtlydyr». Bu topar garaşýanlardyr.

> "The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

> Garaşýanlar, başyndan ahyryny bilýän Zatyň asyrlaryň içinden aşak seredip, olaryň umytsyzlyga düşjekdigini öňünden görüp, olara batyrlyk we umyt sözlerini berendigine ynanyp, şatlandylar.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Birnäçe ýyl bäri Gündogar Ýewropa ýurtlarynyň birinde zähmet çekip ýören bir uýamyz jaň etdi. Ol şol ýerden bolup, soňra Birleşen Ştatlara göçdi, bu habara düşünenden soň bolsa, yzyna dolanyp bardy. Ol garşylyga duş geldi; ozalky ýygnak maşgalasy onuň ýurdunyň ýolbaşçylary bilen habarlaşyp, onuň üçin “gapyny ýapmaga” çalyşdy. Ýakynda bolsa, Reb oňa bu habary toparlar bilen paýlaşmak üçin gapyny açdy.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Ol şu gün irden ir bilen habarlaşyp, bir päsgelçiligiň ulag meselesidigini paýlaşdy. Olar bu habary syýahat edip öwretmek üçin awtoulag zerurlygyndady, ýöne muňa ýeterlik serişdeleri ýokdy. Olar şu ýere gelen badyna, Reb tarapyndan ynandyrylan Amerikanyň Birleşen Ştatlaryndaky dostlar awtoulag satyn almaga ýeterlik pul iberdiler.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Bu lapyke düşenleriň başyndan geçirýän tejribesiniň hut şeýledi. Olar lapykeç boldular, emma Reb olary Mukaddes Ýazgylara ugrukdyryp, olary ruhlandyrdy we şeýle diýdi: «Bu lapykeçlik Meniň ýolbaşçylygym bilen boldy. Diňe öňe gitmegi dowam ediň.»

> "Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

> Eger-de Mukaddes Ýazgylaryň olara sabyr bilen garaşmagy we Hudaýyň sözüne bolan ynamyny berk saklamagy nesihat edýän şeýle bölekleri bolmadyk bolsady, şol synagly sagatda olaryň imany pese düşerdi.

## The Parable of the Ten Virgins and the Tarrying Time

On gyzyň tymsaly we gijä galma döwri

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Ak doganyň Üns beriň, how Sister White on gyzyň tymsalyny Habakkuk 2 bilen baglanyşdyrýar, çünki ikisi-de gijä galma wagty we ybadat edýänleriň iki topary barada gürrüň edýär.

> "The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"

> Matta 25-däki on gyzyň tymsaly hem Adventist halkynyň başdan geçiren tejribesini şekillendirýär. Matta 24-de, şägirtleriniň Onuň gelişiniň we dünýäniň ahyrynyň alamaty baradaky soragyna jogap edip, Mesih ilkinji gelişi bilen ikinji gelişi aralygyndaky dünýäniň hem-de ýygnagyň taryhynda iň möhüm wakalaryň käbirini görkezdi; ýagny, Iýerusalimiň ýykylmagyny, butparaz hem-de papalyk yzarlamalary astynda ýygnagyň başyna gelen beýik jebri-jepany, günüň we aýyň garalmagyny hem-de ýyldyzlaryň düşmegini. Ondan soň Ol Patyşalygyndaky gelişi barada söz açdy we Onuň görünmegine garaşýan hyzmatkärleriň iki toparyny beýan edýän tymsaly gürrüň berdi. 25-nji bap şu sözler bilen başlanýar: “Şonda Gökleriň Patyşalygy on gyza meňzediler.” Bu ýerde soňky günlerde ýaşaýan ýygnak göz öňüne getirilýär,

Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Indi, ol muny Millerit taryhyna degişli edip ulanýar, ýöne onuň näme diýýändigine üns beriň — “Soňky günlerde ýaşaýan ýygnak şu ýerde göz öňüne getirilýär,” — “Soňky günlerde ýaşaýan ýygnak” kim? Bu biziň özümizdir.

> "The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

> 24-nji babyň ahyrynda görkezilen şolaryň özidir. Bu tymsalda olaryň tejribesi Gündogar nikasynyň wakalary arkaly şekillendirilýär. “Şonda asman Patyşalygy çyralaryny alyp, giýewi garşylamaga çykan on gyza meňzediler. Olaryň bäşi paýhasly, bäşi bolsa akmakdy. Akmaklar çyralaryny alyp, özleri bilen ýag almadylar; emma paýhaslylar çyralary bilen birlikde gaplarynda ýag hem aldylar. Giýew gijä galýarka, olaryň hemmesi irkilip uklady. Gijäniň ýarysynda bolsa bir gykyş boldy: Ine, giýew gelýär; ony garşylamaga çykyňlar.”

> "The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

> Mesihiň gelişi, birinji perişdäniň habarynda yglan edilişi ýaly, güýewiň gelişi bilen alamatlandyrylýar diýip düşünilipdi. Onuň tiz wagtda geljekdigi baradaky jar edilmegiň astynda ýüze çykan giň gerimli özgeriş, gyzlaryň çykyp gitmegine laýyk gelýärdi. Bu tymsalda, Matta 24-de bolşy ýaly, iki topar görkezilýär. Hemmesi öz çyralaryny, ýagny Mukaddes Kitaby alypdylar we onuň ýagtylygy bilen Güýewi garşylamaga çykypdylar. Emma akmaklar öz çyralaryny ýagsyz alan bolsalar, paýhaslylar öz gaplarynda ýag alypdylar. Paýhaslylar Hudaýyň merhemetini, Mukaddes Ruhuň täzeden dörediji, nurlandyryjy güýjüni kabul edipdiler; şol güýç Onuň sözüni olaryň aýaklary üçin çyra edipdi. Olar hakykaty öwrenmek üçin Mukaddes Ýazgylary barlapdylar hem-de ýüregiň we durmuşyň päkligini yhlas bilen gözläpdirler. Olar Hudaýda we Onuň sözünde şahsy tejribä we imana eýe bolupdylar; bu bolsa lapykeçlik we gijä galmak tarapyndan syndyrylyp bilinmezdi. Beýlekiler duýgynyň itergisi bilen hereket edip, doganlarynyň imanyna daýanypdylar; hoş duýgulardan kanagat tapsalar-da, hakykata düýpli düşünmeden we merhemetiň hakyky işinden mahrumdylar. Olar gijä galmaga we lapykeçlige taýyn däldiler. Synaglar gelende, olaryň imany gowşady, çyralarynyň yşygy bolsa öçügsi ýandy.

"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

«Güýegçi gijä galyp durka,» Güýegçi haçan gijä galdy? 1844-nji ýylyň 22-nji martynda. Ol gijä galýar. Indi näme bolar? Bu iki topar aýan ediler.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Gijäniň ýaryndaky çagyryşy unudyp, aşakdaky pis dünýä tarap ýoldan çykan wagtymyz, Hoş Habara düşünmeýändigimizi görkezýäris. Baky Hoş Habar, synag ediji pygamberlik habaryna esaslanyp, Mesihiň çokunýanlaryň iki toparyny emele getirmek işidir. Egleniş döwründen gapynyň ýapylşyna çenli, bu Baky Hoş Habaryň iň ýokary nokadydyr. Bu ýerde Reb egleniş döwründe iki topary alyp, olary Öz bilen birlikde Höküm içine alyp barmaga çalyşýar we olaryň hakykatdan-da ýagynyň bardygyny ýa-da ýokdugyny subut etmek üçin olary synagdan geçirýär. Bu, Mesihiň altyny garyndydan, bugdaýy haşal otlardan, paýhaslylary akmaklardan aýryp goýmak işiniň iň ýokary nokadydyr.

> "While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

> “Güýegçi gijä galanda, olaryň hemmesi mürgäp ukladylar.” Güýegçiniň gijä galmagy bilen Rebbiň garaşylan wagtynyň geçip gitmegi, göwnüň döwülmegi we gijikmäniň bar ýaly görünmegi aňladylýar. Şol näbellilik döwründe ýüzleý we ýarymýürekli adamlaryň gyzyklanmasy tiz wagtda gowşap başlady, tagallalary hem peseldi; emma imany Mukaddes Ýazgylary şahsy taýdan tanamaga esaslanýanlaryň aýaklarynyň astynda gaýa bardy, göwnüçökgünligiň tolkunlary ony ýuwup aýryp bilmeýärdi. “Olaryň hemmesi mürgäp ukladylar;” bir topar biparhlyk içinde we imanyndan ýüz öwürmek bilen, beýleki topar bolsa has aýdyň nur berilmegine sabyr bilen garaşmakda. Şeýle-de bolsa, synag gijesinde soňky topar hem belli bir derejede öz yhlasyny we wepadarlygyny ýitiren ýaly boldy. Ýarymýürekli we ýüzleý adamlar indi doganlarynyň imanyna daýanyp bilmeýärdiler. Her kim özi üçin dikelmeli ýa-da ýykylmalydy.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Puşmançylyk gelende, iki topar dürli-dürli uklap başlady; emma hatda paýhasly gyzlar hem öz höwesleriniň bir bölegini ýitirdiler. Reb bu işde ýol görkezýärdi, şeýdip, Ekseter Çadyr ýygnagynda Ýarygije Gygyryş habary gelende, Ol olaryň arasynda bir işi amala aşyrardy.

## The Testing Process: The Tarrying Time and the Midnight Cry

Synag döwrü: Garaşma döwri we Ýarygije nidası

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Pygamberlik Ruhy, 4-nji jilt, 228-nji sahypadan: Şuny ýatda saklaň, bu proses — Gije Ýary Çagyryşy, gijikme döwründen gapynyň ýapylmagyna çenli — Rebbiň Öz halkyny synagdan geçirýändigidir. Exeter Çadyr ýygnagynda berlen Gije Ýary Çagyryşy, onuň 1844-nji ýylyň 22-nji oktýabryna çenli wagyz edilşinde, şol taryhyň diňe bir bölegidir. Ony gijikme döwründen aýryp bolmaz, çünki şol döwür iki topar ybadat edijiniň arasynda Gije Ýary Çagyryşynyň täsirine taýýarlyk görýär. Siz Gije Ýary Çagyryşyna düşünmelisiňiz, çünki muňa düşünmeseňiz, ýoldan çykarsyňyz.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Hudaý Öz halkyny synagdan geçirmek isledi. Onuň eli pygamberlik döwürleriniň hasaplanyşynda goýberilen bir ýalňyşlygy örtüp goýdy. Onuň eli, Rebbiň eli, pygamberlik döwürleriniň, köplük görnüşinde, hasaplanyşynda goýberilen aýratyn bir ýalňyşlygy örtüp goýdy. “Adwentistler bu ýalňyşlygy tapmadylar, ol olaryň garşydaşlarynyň iň bilimlileri tarapyndan hem tapylmady. Soňkular: ‘Siziň pygamberlik döwürlerini hasaplamagyňyz dogrudyr. Uly bir waka bolup geçmekçidir; emma ol jenap Milleriň öňünden aýdyşy ýaly zat däldir; ol Mesihiň ikinji gelişi däl-de, dünýäniň imana gelmegidir’ diýdiler.”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Garaşylýan wagt geçdi, emma Mesih Öz halkyny halas etmek üçin görünmedi. Halasgärine yhlasly iman we söýgi bilen garaşanlar ajy lapykeçligi başdan geçirdiler. Şeýle-de bolsa, Reb Öz maksadyny amala aşyrdy: Ol Öz zühuryna garaşýandyklaryny aýdýanlaryň ýüreklerini synagdan geçirdi. Olaryň arasynda hakykata bolan söýgiden däl-de, gorkudan ugur alanlar köpdi. Garaşylan waka amala aşman galanda, bu adamlar özleriniň lapykeç bolmandyklaryny yglan etdiler; olar Mesihiň geljekdigine hiç wagt ynanmandylar. Olar hakyky imanlylaryň hasratyny ilkinji bolup masgaralanlaryň hatarynda boldular.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Bu Rebbiň maksadydy. Gelejek babatda gorkmaly hiç zadymyz ýokdur; diňe Rebbiň geçmiş tejribämizde bizi nähili ýolbaşçylyk edendigini unudanymyzda, we diňe geçmiş tejribämizde Rebbiň taglymatlaryny unudanymyzda gorkmaly zadymyz bardyr. Biz size bu ýolbaşçylygy Onuň taglymyndan aýry tutup bilmejekdigiňizi aýdýarys.

> Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

> Jeýms Waýt bilen Ellen G. Waýtyň «Durmuş Oçerkleri», 1888, 186–187-nji sahypalar: “Hudaý 1843-nji ýylda wagtyň geçmegi arkaly Öz halkyny synagdan geçirdi we olary subut etdi. Olar pygamberlik döwürlerini hasaplamakda ýeke-täk bir ýalňyşlyk goýberdiler; bu ýalňyşlyk Mesihiň gelmegine garaşýanlaryň garaýyşlaryna garşy duran alym adamlaryň özleri tarapyndan hem dessine ýüze çykarylmady. Bu çuňňur alymlar wagty hasaplamakda jenap Milleriň dogrydygyny yglan etdiler, emma şol döwri tamamlamaly waka barada onuň bilen ylalaşmadylar. Şeýlelikde, olar hem-de Hudaýa garaşýan halk hem wagt meselesinde umumy bir ýalňyşlykda boldular.”

> "We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

> Biz doly ynanýarys welin, Hudaý Öz paýhasynda Öz halkynyň bir lapykeçlige duçar bolmagyny niýetläpdir; bu lapykeçlik ýürekleri aýan etmäge we hakyky häsiýetleri ösdürmäge örän laýyk bolupdyr — diňe olaryň ýüreklerini aýan etmek üçin däl, eýsem olaryň häsiýetlerini ösdürmek, muny Ýarygije Gykylygynda gelýän krizisde görkeziler ýaly bir derejä ýetirmek üçin. Birinji perişdäniň habaryny Hudaýyň höküminden gorky sebäpli kabul edenler, hakykaty söýendikleri we gökleriň Patyşalygynda mirasa isleg bildirenleri üçin däl-de, indi özleriniň hakyky ýüzünde göründiler. Olar Isa Mesihiň görünmegine tüýs ýürekden zarykýan we ony söýýän, lapykeçlige düşen adamlary masgaralap başlan ilkinji adamlaryň arasynda boldular. Hudaýyň bu iň çuňňur synagy, synag sagadynda öz imanyny inkär edip, jogapkärçilikden we masgaraçylykdan gaça durjak adamlaryň hakyky häsiýetlerini aýan etdi.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Lapyk bolanlar garaňkylykda galdyrylmadylar; çünki pygamberlik döwürlerini yhlasly doga-dilegler bilen derňäp barýanlarynda, ýalňyşlyk — şol ýeke-täk ýalňyşlyk — hem-de pygamberlik galamynyň gijikme wagtynyň içinden aşaklygyna çenli çyzygynyň çekilişi ýüze çykaryldy. Mesihiň gelmegine şatlykly garaşmada, görnüşiň göze görnüp duran gijikmesi hasaba alynmandy, we bu gynandyryjy hem-de garaşylmadyk bir geň galma boldy. Şeýle-de bolsa, hut şu synag hakykata yhlas bilen ynananlary ýüze çykarmak we berkitmek üçin örän zerurdy. Gijikme wagty örän zerurdy. Ol diňe iki topary görkezjek we olaryň häsiýetleriniň, ýarygijeňki Gykylygyň taryhynda gapynyň ýapylmagyna çenli görkeziljek häsiýetleriniň ösüşini başlatjak bolman, eýsem meseläniň dogry tarapynda çykjaklary berkitmek üçin hem zerurdy. Siz gijikme wagtyny ne Ýarygijeňki Gykylykdan, ne-de gapynyň ýapylmagyndan aýryp bilersiňiz.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Gijeki Gykylygy inkär edeniňizde, hut şol taryhy inkär edýärsiňiz. Gijeki Gykylyk diňe Exeter lager ýygnagynda Samuel Snow tarapyndan yglan edilen habar däldir; ol gijä galma wagtynyň tejribesidir. Rebbiň ýolbaşçylygy hut şu ýere tarapdy. Geljek babatda gorkmaga hiç zadymyz ýokdur, diňe Rebbiň geçmiş taryhymyzda eden ýolbaşçylygyny unutmasak bolýar — gijä galma wagtynyň we Gijeki Gykylygyň bu taryhy, ol ýerde Ol Millerit taryhynda Baky Hoş Habary iň ýokary nokadyna ýetirip, ybadat edýänleriň iki toparyny emele getirýär.

> Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

> Irki Ýazgylar, 74-nji sahypa: «Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýaly bolandygyny; hiç kim ony görüp bilmez ýaly, Onuň eliniň käbir sanlardaky bir ýalňyşlygy örtüp, gizläp durandygyny, Onuň eli aýrylýança şeýle bolandygyny gördüm».

## The Mystery of Iniquity and the Testing Process

Bikanunlygyñ Syry we Synag Etmek Prosesi

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Wagtymyz bolsady, biz bikanunlygyň syryny ara alyp maslahatlaşyp bilerdik. Bikanunlygyň syrynyň birden köp dogry kesgitlemesi bolup biler, emma bu ýerde ol Rebbiň Öz halkyny synagdan geçirýän mukaddes taryhlarynda Şeýtanyň ýamanylyk bilen ýagşylygy, hakykat bilen ýalňyşy garyşdyrmakdaky işine degişlidir. Ýazgylaryň Rebbiň Öz halkyny synag işine getirýän mukaddes taryhlarynda siz hemişe bikanunlygyň syryny — Şeýtanyň hakykaty ýalňyşlyk bilen garyşdyrmakdaky işjeňligini — görersiňiz. Adamlar bu synag nokadyna gelenlerinde, bikanunlygyň syry meseleleriň üstüni dumanladypdyr.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Nuhuň synag wagty gelip ýetende, Mukaddes Kitap şondan ozal Şeýtanyň tohumynyň Hudaýyň tohumy bilen garylyp goýlandygyny bize aýdýar. Ine, Nuhuň döwründe bikanunlygyň syrynyň amala aşmagyna sebäp bolan zat şu boldy; bu, Gelip çykyşda Hudaýyň ogullarynyň ynsan gyzlaryny özlerine aýal edip almagy — iki tohumyň garyşmagy, Nuhuň synagyndan öň gelýän bikanunlygyň syry hökmünde beýan edilýär.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Musa we Gyzyl deňiz synagy barada, Mukaddes Ýazgy Gyzyl deňizde we Sinaýda synaljak Ysraýylyň şol ýerde şeýle uzak wagt bolansoň, Müsüriň taglymatlary arkaly bozulandygyny beýan edýär. Ine, bu bikanunlygyň syrydy — şeýtani taglymatlaryň täsirine düşmek.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Ýahudylaryň döwründe, hut grek taglymatlary olaryň synag barlagyny ret etmekleri üçin Sanhedrine ýol taýýarlady.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Milleritler taryhynda, protestant ybadathanalardaky Milleritler Papalygyň 1260 ýyllyk täsirinden ýaňy çykypdylar; şol täsir päk tohumy napäk tohum bilen bulaşdyryp, Milleritler taryhynyň synagyndan öň bolan kanunsyzlygyň syruny emele getirdi.

That is the mystery of iniquity that is always present.

Bu hemişe bar bolan günäniň syrydyr.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Eger-de sen nädogrulygyň syrynyň nähili işleýändigini öwrenmek isleseň, «Ata-babalardyr pygamberler» atly kitabyň birinji babyna ýüzlen. Waýt uýamyz Şeýtanyň Gökde nädogrulygyň syryny nähili amala aşyrandygyny bize aýdýar. Gökde haýsy perişdeleriň galjakdygy, haýsysynyň bolsa aýryljakdygy barada bir synag bolmalydy, we Şeýtan şol synag döwründen öň hut Gökde nädogrulygyň syryny amala aşyrýardy.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Şeýtan muny şübhe salmak, öz sözüni Hudaýyň Sözüniň üstünde goýmak we has möhümi-de, beýlekileri öz ýalan taglymatlaryny beýan etmäge ugrukdyrmak — bu bolsa mekir bir işdir — arkaly etdi. Ol seniň aňyňa şübhe salar, soň bolsa sen çykyp şol şübheni bir topara beýan edersiň. Eger kimdir biri şol şübhe barada närazyçylyk bildirse, olar ol närazyçylygy onuň özüne däl-de, saňa garşy bildirerdi.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Ýakynda Waşington ştatynyň Spokane şäherindäki bir pastor *Early Writings* kitabynyň 74-nji sahypasy barada şeýle diýdi: “Men Ellen Waýtyň döwrüniň sözlügine, ýagny Webster’s Dictionary-ä seretdim, we *figures* sözi arifmetika bilen baglanyşykly hiç zady aňlatmaýar.” Muny eşiden adamlaryň köpüsi muny barlap görmezdi we oňa ynanardy. Iň bolmanda, şol pastor bu parçadaky *figures* sözüniň nämäni aňladýandygy barada şübhe sepýärdi; hakykatda bolsa, ol ýalan sözleýärdi. Websteriň 1828-nji ýyldaky sözlüginde şeýle diýilýär: FIGURE, n. Arifmetikada, 2, 7, 9 ýaly bir sany aňladýan belgi.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Ol şübhe beýan edýärdi, bikanunlygyň syrasy hökmünde görkezilen işi ýerine ýetirýärdi. Eger-de olar görmäge meýilli bolsalar, ol Adventistlere ýeriň taryhynyň şu döwründe hakykata özüňiz üçin düşünmelidigiňizi we adamlara gulak asmaly däldigiňizi görkezýärdi; çünki, ". . . bikanunlygyň syrasy eýýäm işleýär: . . . ."

> Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

> Irki Ýazgylar, 74-nji sahypa: “. . . şekilleriň Özüniň isleýşi ýaly bolandygyny, käbir şekillerdäki bir ýalňyşy Onuň eliniň üstüni örtüp gizländigini, şonuň üçin hem Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Bu ýalňyş ugra gönükdirmedir, teologlar hem muny köplenç edýärler. Eger siz Mukaddes Kitapda ýa-da Pygamberlik Ruhunda bir sözüň nämäni aňladýandygyna düşünmek isleýän bolsaňyz, ilkinji nobatda sözlüklere ýüz tutmaly dälsiňiz; siz pygambere ýüz tutmaly. Mysal üçin, Daniel 8:11-de Daniel rum diýen ýewreý sözüni ulanýar, ol “alnyp aýrylan” diýip terjime edilendir. Adamlar munuň “aýryp taşlamak” diýmekdigini pikir edýärler, emma Daniel rum sözüni ýene bäş gezek ulanýar, we ol hiç haçan “aýryp almak” manysyny bermeýär — onuň manysy “ýokary götermek we beýgeltmekdir.” Şonuň üçin, Daniel 8:11-de rum sözüniň “aýryp almak” diýmekdigini pikir etmek, Danieliň şol sözi nähili ulanandygyna däl-de, däbe eýermekdir.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Şonuň ýaly-da, Ellen Waýt babatda: eger siz *Early Writings*, 74-de geçen “figures” sözüniň çeper şekilleri ýa-da grafiki şekilleri aňladýandygyny öňe sürmek isleseňiz, şeýle diýmegiňiz mümkin: “Ellen Waýtyň döwründäki sözlükde ‘figures’ sözüniň arifmetikany aňladýandygy aýdylmaýar”, köp adamlaryň muny barlamajakdygyna bil baglap. Emma olar barlasadylar, “figures” sözüniň hakykatdan-da arifmetikany aňladýandygyny anyklarlardylar.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Ýöne ilki bilen ýüz tutýan ýeriňiz hut Ellen Waýtyň özüdür: ol «sanlar» diýende näme göz öňünde tutýar? *Early Writings* kitabynyň 74-nji sahypasynda ol şeýle diýýär: “His hand was over and hid a mistake in some of the figures,” we 236-njy sahypada bolsa şeýle diýýär: “His hand covered a mistake in the reckoning of the prophetic periods.” Pygamber zenan öz ulanan atlandyrmasynyň, ýagny «sanlar» sözüniň, çeper şekilleri däl-de, pygamberlik döwürlerini — arifmetik hasaplamany — aňladýandygyny anyk görkezýär.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Şeýlelikde, Reb öz elini nämäniň üstünde tutdy? Ol pygamberlik döwürleriniň hasaplanyşyndaky ýalňyşlygyň—sanlaryň—üstünde öz elini tutdy.

## Ellen White's Endorsement of the 2520

Ellen Waýtyň 2520-ni makullamagy

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Ine, meseläniň düýp manysy şudur. Köp adamlar biziň ýetirýän şol bir habary beýan edýärler, men hem olary goldaýaryn. Emma gürrüň 2520 we Ellen Waýtyň munuň ygtybarly pygamberlikdigine ynanandygyna gelende, ine, delil şudur — subutnama hem şu, we siz hut şu ýerden başlamaly. Beýleki ähli deliller hem ygtybarlydyr we hakykatdyr, ýöne başlangyç nokat şu bolmaly.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.

Ilkinji Ýazgylarda, 74-nji sahypada, Rebbiň sanlaryň käbirindäki ýalňyşlygyň üstüni Öz eli bilen ýapandygy aýdylýan ýerde, ol munuň nämäni aňladýandygyny şol kitabyň özünde, 236-njy sahypada şeýle düşündirýär: “Men Hudaýyň halkyny şatlykly umyt bilen öz Rebbine garaşyp durka gördüm. Emma Hudaý olary synagdan geçirmegi maksat edinipdi.” Ol Gijikme Wagty, ilkinji lapykeçlik barada aýdýar.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Ol 1844-nji ýylyň 22-nji oktýabryndaky Uly Lapykeçlik hakda gürrüň etmeýär, sebäbi ol ýerde-de olaryň synaljakdyklary aýdyňdyr; emma bu ýerde ol gijikdirme wagty hakda söz açýar: “Hudaý olary synamak üçin muny niýet etdi.” “Onuň eli pygamberlik döwürleriniň hasaplanyşyndaky bir ýalňyşlygy örtdi.” Ol gijikdirme wagty arkaly olary nähili synajakdy? Pygamberlik döwürlerine bolan düşünjeleriniň üstünde Öz elini tutmak arkaly. Gelejek babatda gorkara hiç zadyňyz ýokdur, diňe Rebbiň geçmişde, Milleritleriň taryhynda we Öz taglymatlarynda bizi nähili ýolbaşçylyk edendigini unudan ýagdaýymyzdan başga.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Bu pygamberlik döwürleri gijikme wagtyny emele getiren taglymatlardyr. “Onuň eli pygamberlik döwürleriniň hasaplamasyndaky bir ýalňyşlygy örtüp goýdy. Reblerini garaşýanlar bu ýalňyşlygy tapyp bilmediler,” — ýeke-täk ýalňyşlyk — “we wagta garşy çykan iň bilimli adamlar hem ony görüp bilmediler. Hudaý Öz halkynyň lapykeçlik bilen ýüzbe-ýüz bolmagyny maksat edindi. Wagt geçdi, Gutaryjysyna şatlykly umyt bilen garaşanlar gamgyn bolup, ruhdan düşdüler, emma Isanyň zähir bolmagyny söýmedik, eýsem habary gorky sebäpli kabul edenler bolsa, Onuň garaşylan wagtda gelmändigine begendiler. Olaryň ykrary ýürege täsir etmändi we ýaşaýşy päkleşdirmändi. Wagtyň geçmegi şeýle ýürekleri aýan etmek üçin örän takyk hasaplanandy. Olar ilkinji bolup, hakykatdan-da Gutaryjysynyň zähir bolmagyny söýen gamgyn, lapykeç bolanlary masgaralap gülmäge başladylar. Men Hudaýyň Öz halkyny synap, olara synag sagadynda çekinip yza dönjekleri ýüze çykarmak üçin içgin bir synag bermegindäki paýhasyny gördüm.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Isa we ähli gök goşunlary, jany-teni bilen söýenini görmäge süýji umyt bilen garaşanlara rehimdarlyk we söýgi bilen seredýärdiler. Synaglarynyň sagadynda olary goldamak üçin perişdeler olaryň daşynda pelesaň urýardylar. Gökden gelen habary kabul etmegi äsgermezlik edenler garaňkylykda galdyryldylar, çünki Hudaýyň gahary olaryň garşysyna tutaşdy; sebäbi Olaryň gökden iberen nuruny kabul etmediler. Rebbiniň näme üçin gelmändigine düşünip bilmedik şol wepaly, umytdan çykan adamlar garaňkylykda galdyrylmadylar. Olar ýene-de pygamberlik döwürlerini gözlemek üçin öz Mukaddes Kitaplaryna gönükdirildiler. Rebbin eli sanlardan çekildi, we ýalňyşlyk — ýeketäk — düşündirildi.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Bu ýerde ol 1843-nji ýylyň Çyzgysyndaky sanlardaky ýalňyşlygy düşündirýär, we ol eýýäm şol sanlaryň pygamberlik döwürlerini aňladýandygyny kesgitledi. “Olar pygamberlik döwürleriniň 1844-nji ýyla çenli ýetýändigini gördüler, we pygamberlik döwürleriniň 1843-nji ýylda tamamlanýandygyny görkezmek üçin öňe süren şol bir subutnamalary, olaryň 1844-nji ýylda soňlanjakdygyny subut etdi.” Ara alyp maslahatlaşma tamam! Ellen Waýt 2520-ä öz tassyklama möhürini basýar.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

1843-nji ýylyň Çyzgysynda olaryň düşünşine görä 1843-nji ýylda tamamlanýan diňe üç pygamberlik döwri bardy: 1335, 2520 we 2300. Hudaý Öz elini käbir sanlardaky ýalňyşlygyň—bu Çyzgydaky pygamberlik döwürleriniň—üstünde saklady, tä Öz eli aýrylýança. Ol Öz elini aýran mahaly, wepalylykda garaşýanlar pygamberlik döwürlerini gaýtadan öwrenmäge ugrukdyryldylar we olary 1843-nji ýylda pygamberlik döwürleriniň tamamlanandygyny yglan etmäge getiren şol bir subutnamanyň, soňra, olaryň ikisiniň 1844-nji ýylda tamamlanandygyny tassyklaýandygy ykrar edildi.

The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

1335 508-nji ýylda başlanýar we 1843-nji ýylda tamamlanýar. 2520 b.e. öňki 677-nji ýylda başlanýar we ýylyň dolulygy onuň üstüne täsir edýär. Ilkinji Pionerler onuň 1843-nji ýylda tamamlanýandyr diýip pikir edipdiler, emma soňra 1843-nji ýyly öňünden aýtmaga özlerini getiren şol bir delilleriň 2520 pygamberlik sözüniň 1844-nji ýylda tamamlanandygyny subut edýändigine düşündiler. 2300 pygamberlik sözi b.e. öňki 457-nji ýylda başlanýar, olar bolsa onuň 1843-nji ýylda tamamlanýandyr diýip pikir edipdiler, emma lapykeçlikden soň, pygamberlik döwürlerini öwrenmek arkaly, onuň 1844-nji ýylda tamamlanýandygyna göz ýetirdiler.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Olaryň 1843-nji ýylda tamamlanar diýip öňünden aýdylan pygamberlikleriniň bary-ýogy üçüsi bardy, olaryň biri-de hakykatdanam tamamlanýar: 1335. Bu pygamberlik Rebbiň elini üstünde saklan pygamberligi däldir. Ol “Tarrying Time”-dan başlap, “Midnight Cry”-yň içinden geçip, 1844-nji ýylyň 22-nji oktýabryna çenli Milleritleriň taryhyny görkezýär.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Düýnki tanyşdyrylyşymyzda biz Ellen Waýtyň şu sitatasy bilen tamamladyk: “1843-nji we 1844-nji ýyllarda görülen zatlary gören gözler näçün bagtlydyr.” Bu, “1843-nji ýyla gelen adam bagtlydyr” diýmekdir. Indiki abzasynda ol şeýle diýýär: “Habar berildi. Wagtyň alamatlary ýerine ýetýändigi sebäpli, habary gaýtadan yglan etmegi gijikdirmeli däldir; tamamlaýjy iş ýerine ýetirilmelidir. Gysga wagtyň içinde beýik bir iş amala aşyrylar. Basym Hudaýyň bellenmesi boýunça bir habar berler, ol hem güýçlenip, uly gykylyga öwrüler. Şonda Daniýel öz paýynda durup, şaýatlygyny berer.” Manuscript Releases, 21-nji tom, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniýeliň öz bijesinde durmagy Daniýel 12:13 aýatydyr. “1843 we 1844-nji ýyllarda görülen zatlary gören gözler bagtlydyr” diýen sözler 12-nji aýatdyr. Ellen Waýt Daniýel 12:12–13 boýunça ylahy düşündiriş berýär we bu aýatlaryň wagt pygamberligi barada däl-de, eýsem 1843 we 1844-nji ýyllary öz içine alýan, 1843-nji ýyl baradaky nädogry düşünjeden döreýän hem-de gijä galma döwrüni emele getirýän bir tejribe barada aýdýandygyny beýan edýär. Gijä galma döwri gelende, “garaşýan adam bagtlydyr.” Görnüş gijä galsa-da, oňa garaş. Gijä galma döwründen gapy ýapylýança wepalylyk bilen garaşýan adam bagtlydyr. Wepalylaryň 1843 we 1844-nji ýyllarda görýän zady, ony Iň Mukaddes Ýere alyp barýan bir bereketdir.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

1335 pygamberlik döwri 1843-nji ýylda tamamlandy we bu Ýarygije Çagyryşynyň gelşini belläp görkezdi. 2520 we 2300 pygamberlik döwürleri 1844-nji ýylda tamamlanýar. Ellen Waýt, olary 2520-niň, 2300-niň we 1335-iň 1843-nji ýylda tamamlanýandygyny yglan etmäge getiren şol bir subutnamanyň, soňra olaryň 1844-nji ýylda tamamlanjakdygyny subut edýändigi hökmünde ykrar edilendigini aýdýar.

> "Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Hudaýyň Sözüniň nuruny olaryň ýagdaýynyň üstüne saçyldy, we olar bir gijikme wagtynyň bardygyny bildiler: “Ol [görünüş] gijä galsa-da, oňa garaş.” Mesihiň dessine gelmegine bolan söýgülerinde olar hakyky garaşýanlary äşgär etmek üçin niýetlenen şol görnüşiň gijikmesini gözden salypdylar. Ýene-de olaryň belli bir wagt nokady bardy. Şeýle-de bolsa, men olaryň köpüsiniň 1843-nji ýylda imanyny alamatlandyran şol derejedäki yhlas we gaýraty saklap bilmek üçin özleriniň agyr lapykeçliginden ýokary galyp bilmändiklerini gördüm.

> "Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

> Şeýtan we onuň perişdeleri olaryň üstünden ýeňiş gazandylar, habary kabul etmedik bolanlar bolsa, özleriniň diýşi ýaly, şol azgynlygy kabul etmändikleri üçin öňdengörüjilikli hökümine we paýhasyna özlerini gutladylar. Olar munuň bilen özlerine garşy Hudaýyň geňeşini ret edýändiklerine hem-de gökden iberilen habary ýaşaýyşlarynda amala aşyrýan Hudaýyň halkyny howsala salmak üçin Şeýtan we onuň perişdeleri bilen birleşip işleşýändiklerine düşünmediler.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.

Bu taryhda sežde edýänleriň iki topary bar. Wepasyz topar garaşýanlary masgaralaýar, emma garaşýanlar pygamberlik döwürlerine gaýtadan gönükdirilýärler we 1843-nji ýylda 2520-niň hem-de 2300-niň tamamlanşygyny kesgitlemäge olary alyp baran şol bir subutnamanyň, olaryň 1844-nji ýylda tamamlanandygyny subut edýändigine düşünýärler.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Garaşýanlar muny aňsalar-da, olar ilkinji lapykeçlikden öň bolşy ýaly Reb üçin öňküsiçe yhlasly däldiler. Olar Gijäniň Ýarysyndaky Gykylygyň habary arkaly täzeden joşardylar. Garaşýanlar eýýäm 1844-nji ýyly, pygamberlikleriň soňuny, Gijäniň Ýarysyndaky Gykylykdan öň düşünipdiler.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Gijäniň ýaryndaky çagyryş habary garaşýanlara 1844-nji ýylyň 22-nji oktýabryny kesgitlemäge mümkinçilik berdi. Şol maglumat bilen, bu diňe 1844-nji ýylyň içinde bir wagt däldi; hut şu günde boljakdy, we bu habary güýçlendirdi.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Bu prosesi görýäňizmi? Bu tejribäni emele getirýän taglymatlar üç pygamberlikden ybaratdyr: 1335, 2300 we 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Munuň manysyna ýetensoňlar, olar: «Wawilondan çykyň» diýip yglan edip başladylar. Bu Ikinji Perişdäniň Habarydyr.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Aýdyň aýdalyň: gijä galma wagtynda näme tamamlanýar? 1843-nji ýyl Çyzgysynyň ulanylmagy. Olar bu Çyzgyny bir gapdala goýdular, sebäbi indi Rebbiň 1844-nji ýylda gelýändigine düşünýärdiler, emma Çyzgyda 1843 diýilýärdi. Şonuň üçin olar Çyzgyny Ikinji Perişdäniň Habarynyň taryhy üçin bir gapdala goýdular.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Ikinji Perişdäniň taryhynda olaryň habary nämä öwrülýär? Soňky abzas munuňy düşündirýär.

> "The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

> Bu habardaky imanlylar ybadathanalarda süteme sezewar edilýärdiler. Bir wagta çenli habary kabul etmejek bolanlar ýürekleriniň duýgularyny amalda görkezmekden gorky sebäpli saklanypdylar; emma wagtyň geçmegi olaryň hakyky duýgularyny äşgär etdi. Olar garaşýanlaryň pygamberlik döwürleriniň 1844-nji ýyla çenli uzalýandygy barada beýan etmäge özlerini borçly hasap eden şaýatlygyny dymdyrmak isleýärdiler.

What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.

Haýsy pygamberlik döwürleri? 2520 we 2300. Bu olaryň şu taryhdaky habarydyr. Indi olar: «Biz oňa düşünýäris! Bu pygamberlikler 1844-nji ýyla çenli dowam edýär» diýýärler. Gijäniň ýarysyndaky Gykylygyň taryhyndaky olaryň habary 2520 we 2300 ýyllyk pygamberliklerdir.

> "For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

> Bir wagtlap, habary kabul etmek islemeýänler ýürekleriniň duýgularyny amalda görkezmekden gorky bilen saklanypdylar; emma wagtyň geçmegi olaryň hakyky duýgularyny ýüze çykardy. Olar garaşýanlaryň pygamberlik döwürleriniň 1844-nji ýyla çenli uzalýandygyny mälim etmäge mejburdyklaryny duýýan şahadatyny dymdyrmak islediler. Imanlylar öz ýalňyşlygyny — täsin ýalňyşlygy — aýdyňlyk bilen düşündirdiler we Reblerini 1844-nji ýylda garaşandyklarynyň sebäplerini beýan etdiler. Olaryň garşysyna duranlar öňe sürlen güýçli delillere garşy hiç hili delil getirip bilmediler. Şeýle-de bolsa, ybadathanalaryň gahary tutaşdy; olar subutnamalara gulak asmazlygy we beýlekiler eşitmesin diýip, şahadatyny ybadathanalardan daşarda goýmagy berk ýüregine düwdüler.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

2520-ni 2300 gün bilen baglanyşykda hödürläniňizde näme bolýar? Millerçiler taryhynda siz ybadathanalardan çykarylýarsyňyz, we şol habary dymdyrmak üçin bir tagalla edilýär.

> "Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

> Hudaýyň özlerine beren nuruny başgalardan gaýgyrmaga het edenler ýygnaklardan çykaryldy; emma Isa olar bilen bile boldy, we Oňa ýüzüniň nurunda olar şatdylar. Olar ikinji perişdäniň habaryny kabul etmäge taýýarlanypdylar.» Irki Ýazgylar, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

2520 barada ýörite bir derňewe girmezden, görkezmäge çalyşýan zadymyz Ellen Waýtyň 2520-ä tassyklama möhürini basýandygydyr. Eger muny görüp bilmeýän bolsaňyz, Isanyň gözleriňizdäki gabaklary aýyrmagy üçin doga etmeli. Ellen Waýt olary 1843-nji ýyly öňünden aýtmaga alyp gelen şol bir subutnamanyň soňra bu pygamberlik döwürleriniň 1844-nji ýylda tamamlanýandygyny subut edýändigini aýtdy. Ol pygamberlik döwürlerini, ýa-da sanlary, hemişe köplük sanda görkezýär. 1843-nji ýylyň Çyzgysynda 1843-nji ýylda tamamlanan diňe üç pygamberlik döwri bar.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

1843-nji ýylda tamamlanýan şol döwür, ýagny 1335, onuň “sanlar” we “pygamberlik döwürleri” diýmegi üçin, grammatiki taýdan dogrulyk boýunça, iň bolmanda iki pygamberlik döwrüni talap edýär. Eger üçüsi bar bolup, olaryň birini aýyrsaňyz, onda onuň tassyk edýän iki döwri, başga hiç kimiň näme diýýändigine garamazdan, 2520 we 2300-dür.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Şu taryhyň içinde, 1844-nji ýylyň 22-nji oktýabrynda Adventistleriň Baş Umytsyzlygyny hem goşmak bilen, Reb olary ybadathanalardan çykarylyp goýulýan bir tejribäni kemala getirýärdi; beýlelikde olar adamlaryň täsirine däl-de, eýsem Hudaýyň Sözüne daýanyp dursunlar. Isa Mesih bilen bilelikde Iň Mukaddes Ýere girmek üçin imanly bolmaklaryna şol tejribe zerurdy. Ol ebedi Hoş Habary jemleýji netijä getirmek üçin olary kämilleşdirýärdi.

## Testimony of the Pioneers: James White and Uriah Smith

Öňbaşçylaryň Şaýatlygy: Jeýms Uaýt we Ýuraýa Smit

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Soňra bizde iki Öňdebaryjy bar, James White we Uriah Smith. Häzirki zaman ylahyýatçylarynyň James White-yň 1863-nji ýylda 2520-ni ret edendigini we Uriah Smith-iň hem 1870-nji we 1880-nji ýyllardaky ýazgylarynda ony ret edendigini öňe sürmek üçin salgylanýan esasy adamlary şulardyr.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Biz 1844-nji ýyla we ondan az salym soňky döwre dolanyp barýarys, Ellen Uaýtyň ýaňy beýan eden şol bir taryhyny Jeýms Uaýt bilen Uriýa Smitiň nähili suratlandyrýandygyny görmek üçin. Ol pygamberlik döwürleri, Rebbiň Öz elini çekip alşy we ýalňyşlygyň görlüp bilinşi barada aýdýar; bu iki Öňdebaryjy hem şeýle edýär.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen Waýt “2520” ýa-da “ýedi wagt” diýmeýär, ýöne Uriýa Smit bilen Jeýms Waýt diýýärler. Olar bu taryhda ykrar edilen pygamberlik döwürleriniň 2520 we 2300 bolandygyny aýdyň görkezýärler.

> James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

> Jeýms Uaýt, Review and Herald, 1-nji tom, 1851-nji ýylyň 9-njy iýuly: «Bir garşy çykýan şeýle diýýär: “Men ýarymgije çagyryşynyň entek berilendigine ynanamok.” Biz hem ýarymgije çagyryşynyň biziň tarafymyzdan eşidilendigine, ýa-da onuň haçandyr bir wagt eşidiljekdigine ynanmaýarys. Matta 25:6-daky: “Ine, giýew gelýär”, diýen çagyryş gündogar nikasynyň taryhynda ýerleşýär. Emma 1844-nji ýylyň güýzünde bütin Advent bedenine bir çagyryşyň berlendigi we onuň doly kabul edilendigi, hem-de onuň tymsaldaky ýarymgije çagyryşy bilen oňat deňeşýändigi, şol wakada tejribesi bolanlar tarapyndan inkär edilmemelidir.»

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

Jeýms Waýt adamlaryň “Ýarygije Gykylygyny” ret edip, ýoldan çykýan bir taryhy bilen iş salyşýar. Ol muňa jogap berýär we bu taryhy ara alyp maslahatlaşar.

> "It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

> Bu öz wagtynda geldi. Tymsalyň nidası gijä galmakdan, hem-de mawyşyp uklamakdan dessine soň geldi. Bu-da lapykeç bolup gijä galmagymyzdan soňra bolup geçdi we ruhy ukuly halda bolanymyzda gulagymyza ýetdi. Şol nida on gyzy oýardy we olary çyralaryny tertibe salmaga getirdi. Bu, Ruhuň güýji bilen utgaşyp, Advent halkyny oýardy hem-de olary Mukaddes Kitaby ozal hiç haçan bolmadyk derejede öwrenmäge, özlerini we dünýewi emläklerini bütinleý Rebbe bagyş etmäge getirdi. Rebbiň 1844-nji ýylyň ýedinji aýynda geljekdigini yglan edenler pygamberlik döwürleriniň hut şol wagta çenli ýetýändigini açyk gördüler; şonuň üçin, Adventiň 1843-nji ýylda boljakdygyny subut etmek üçin şol döwürlerden getirilen subutnama onuň 1844-nji ýylda boljakdygyny subut etdi. Şonda biz 2300 güni 1843-nji ýylda tamamlaýan hasaplaýyş usulynda bir ýalňyşlygy gördük. Advente garşy ýazanlaryň hiç biri muny görmedi. Ylahi Takdyryň eli bu ýalňyşy ony görmegiň wagty gelýänçä örtüp goýdy. Ýalňyşlyk 2300-den doly 457 ýyly aýyrmakda bolupdy; netijede 1843 galýardy, ýöne 70 hepdäniň hasaplanýan başlangyjy bolan buýrugyň çykarylan wagtyna çenli biziň eramyzdan öňki 457-nji ýylyň geçen böleginiň hasabyny etmän.

> "Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

> Akyllarymyz şol wagt nokadyna [1843] gönükdirildi, sebäbi dürli pygamberlik döwürleriniň başlangyjyny belläp geçmeli bolan wakalaryň amala aşmagyny iň gowy hronologlaryň degişli eden ýyllaryndan hasaplananda, olaryň hemmesi şol ýylda tamamlanýan ýaly görünýärdi.»

Now he tells us the prophetic periods they thought terminated in 1843.

Indi ol bize olaryň 1843-nji ýylda tamamlanandyr diýip hasap eden pygamberlik döwürlerini aýdýar.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

«Muňa garamazdan, bu diňe zahyran şeýledi». Olar diňe zahyran 1843-nji ýylda tamamlanan ýalydy. Olar olaryň 1844-nji ýylda tamamlanandygyny bilerler.

> "We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'

> Biz “ýedi wagty”, ýagny 2520 ýyly, Manassyň ýesir düşürilmeginden hasaplaýarys; bu waka bolsa hronologlar tarapyndan uly bir agzybirlik bilen b.e. öň 677-nji ýyla degişli edilýär.’ Ine, olaryň iş salyşan pygamberlik döwürleri şulardy. ‘Bu senäni biz şu döwrüň başlangyjy üçin hasaplap gören ýeke-täk sene hökmünde kabul etdik; we b.e. öň 677-nji ýyldan 2520 ýyly aýranyňda, b.e. 1843-nji ýyl galýardy. Şeýle-de bolsa, biz şony nazara almadyk: 2520 ýylyň dolmagy üçin b.e. öň 677 doly ýyl hem-de b.e. 1843 doly ýyl gerek bolýandygy sebäpli, bu döwri onuň b.e. öň 677-nji ýylyň başyndan soň başlan bolmagy mümkin bolan möhletine görä 1844-nji ýylyň içine çenli uzaltmak hem zerur bolýardy.’

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Pygamberlik döwürleri, ýagny “Ylahy tagdir ýalňyşlygyň üstünde Öz elini saklady” diýlen döwürler, 2520-ni hem öz içine alýardy.

> Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

> Uriýa Smit: “Wagt 1843-nji ýyldan aňryk dowam edensoň, köp adamlar garaşylan gutulyşlarynyň ýyly babatda başlaryna gelen lapykeçligiň sebäplerini sorap başladylar. Şonda şeýle göründi: ähli pygamberlik döwürleriniň başlanmagyny, ozal hemişe belleýşimiz ýaly, b.e. öňki ýyllarda goýsak, biziň hronologiýamyzyň we olaryň başlanan senesiniň dogrudygyny çak eden ýagdaýymyzda hem, olar degişlilikde diňe 1844-nji ýylyň dowamynda haýsydyr bir wagtda tamamlanardy. Şeýlelikde, b.e. öňki 677-nji ýylda başlanýan ýedi wagt, ýa-da 2520 ýyl — beýik ýubileý, ýa-da 2450 ýyl [ne 1843-nji, ne-de 1850-nji çyzgylarda görkezilmedik.], b.e. öňki 607-nji ýylda başlanýan — hem-de Danyýeliň 2300 ýyly, b.e. öňki 457-nji ýylda başlanýan — şol ýyllaryň hersiniň, pygamberlik döwürleriniň degişlilikde senelenen ýyllarynyň bir böleginiň, olaryň başlanmagyny alamatlandyran degişli wakalar ýüze çykmazdan öň geçip gidendigi sebäpli, her bir döwrüň özüne degişli hasaplanýan b.e. öňki ýylyň başyndan soň näçe wagt geçip başlan bolsa, şonça-da 1844-nji ýylyň içine çenli uzalmagy zerur bolardy; munuň maksady, ýa her birindäki ýyllaryň sanyny doly tamamlamak, ýa-da biziň hronologiýamyzyň dogrulygyny synap görmekdi. Emma degişli b.e. öňki ýyllaryň içinde şol dürli döwürleriň haçan başlanandygyna görkezýän hiç hili ugur görkeziji ýokdy; şonuň üçin hem olaryň tamamlanýan ýylynyň içindäki wagt anyk kesgitlenip bilinmezdi.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriýa Smit bilen Jeýms Uaýt ikisi hem 1844-nji ýylda tamamlandygy ykrar edilen pygamberlik döwürleriniň 2520 we 2300 ýyl bolandygyna şaýatlyk edýärler; olar muny Ellen Uaýtyň *Early Writings* kitabynyň 236-njy sahypasyndan başlap ulanan şol bir aňlatmalary bilen beýan edýärler.

## The Chain of Truth: William Miller's Commencement Points

Hakykatyň Zynjyry: William Milleriň Başlangyç Nokatlary

> Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"

> Ilkinji Ýazgylar, 230-njy sahypa: “Hudaý Öz perişdesini” — perişde Gabrieli — “bir daýhanyň ýüregine täsir etmek üçin” — William Milleriň — “Mukaddes Kitaba ynanmandy, ony pygamberlikleri derňemäge gönükdirdi. Hudaýyň perişdeleri şol saýlanan adama gaýtalap gelip, onuň pikirini ugrukdyrdylar we Hudaýyň halky üçin hemişe garaňky bolup gelen pygamberlikleri onuň düşünjesine açdylar. Hakykat zynjyrynyň başlangyjy oňa berildi, we ol halka üstüne halka gözleg etmäge ugrukdyryldy, ahyrynda bolsa Hudaýyň Sözüne haýranlyk we buýsanç bilen garady. Ol ýerde hakykatyň kämil bir zynjyryny gördi. Öň ylhamdan mahrum hasap eden şol Söz indi onuň öňünde öz gözelligi we şöhraty bilen açyldy. Ol Mukaddes Ýazgynyň bir böleginiň beýlekisini düşündirýändigini gördi,”

Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Jebraýyl oňa biziň “delil-tekst getirmek” diýip atlandyrýan usulymyzy — setir üstüne setir, bu ýerde az-kem we ol ýerde az-kem — görkezdi.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gabriýel oňa hakykat zynjyrynyň başlangyjyny hem-de Mukaddes Ýazgylardan delil getirmegiň usulyny berdi.

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."

> William Miller, Advent Review and Sabbath Herald, 1854-nji ýylyň 18-nji apreli: «Mukaddes Ýazgylary has içgin öwrenmegimiň netijesinde, butparaz halklaryň agalygynyň ýedi wagtynyň ýehudylaryň Manassynyň ýesir alnyp gidilmegi döwründe garaşsyz millet bolmagyny bes eden wagtlarynda başlanmalydygy baradaky netijä geldim; iň ygtybarly hronologlar munuň miladydan öňki 677-nji ýyla degişlidigini belleýärler; 2300 günüň bolsa iň ygtybarly hronologlaryň miladydan öňki 457-nji ýyldan başlady diýip senelendirýän ýetmiş hepde bilen başlanandygyny; hem-de her günki gurbanlygyň aýrylmagy we harabalygy döredýän ýigrenji zadyň dikeldilmegi bilen başlanýan 1335 günüň [Daniel 12:11] butparaz ýigrençleriň aýrylmagyndan soň Papalygyň agalygynyň dikeldilen wagtyndan senelenmelidigini, meniň ýüz tutup bilen iň ygtybarly taryhçylarymyň maglumatlaryna görä bolsa munuň takmynan 508-nji ýyldan başlanmalydygyny netijelendirdim».

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen Waýt Gabrieliň William Millere hakykat zynjyrynyň başlangyjyny berendigini aýdýar, William Miller bolsa özüne berlen üç başlangyç nokadynyň 508, b.e.öň 677 we b.e.öň 457 bolandygyny şaýatlyk edýär. Oňa, Ýarygije Gykylygynyň taryhyny emele getiren bu pygamberlikleriň başlangyç nokatlary Perişde Gabriel tarapyndan berildi.

## The Last Deception: Rejecting the Spirit of Prophecy

Soňky aldaw: Pygamberlik Ruhuny ret etmek

> Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

> Saýlanan Habarlar, 1-nji kitap, 48-nji sahypa: “Şeýtan . . . hemişe galp zady öňe sürýär — hakykatdan azaşdyrmak üçin. Şeýtanyň iň soňky aldawy bolsa Hudaýyň Ruhunyň şaýatlygyny güýjünden düşürmek bolar.” Şeýtanyň iň soňky aldawy pygamberlik Ruhuny ýok etmekdir.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Eger siz bu düýpli hakykatlary ret edýän bolsaňyz, onda siz şol bir wagtyň özünde Pygamberlik Ruhuny-da ret edýärsiňiz. Ellen Waýt öz tassyklamasyny 2520-niň üstüne goýýar. 2520-ni ret ediň, onda siz çaga bilen bilelikde ýuwundy suwuny-da daşary zyňýan bolarsyňyz.

> "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

> “Şeýtan . . . hemişe galpy öňe sürýär — hakykatdan azaşdyrmak üçin. Şeýtanyň iň soňky aldawy Hudaýyň Ruhunyň şaýatlygyny güýjünden düşürmek bolar. ‘Ylham bolmadyk ýerde halk heläk bolýar’ (Süleýmanyň pähimleri 29:18).” Ol bu ýerde Pygamberlik Ruhuny ret etmek hakda aýdýar we şonuň bilen baglanyşyklylykda şeýle diýýär: eger sen Pygamberlik Ruhuny ret etseň, ylham bolmadyk ýerde halk heläk bolýar. Ylham nämedir? Eger sen Pygamberlik Ruhuny ret edýän bolsaň, onda sende ýok bolan ylham näme?

> "Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).

> "Görgüni ýaz, ony tagtalaryň üstünde düşnükli et, ony okaýan adam ylgap geçip biler ýaly." Habakkuk 2:2 (KJV).

If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

Pygamberlik Ruhuny ret etseňiz, 1843-nji ýylyň Çyzgysyny hem ret edersiňiz; eger bu Çyzgyny ret etseňiz, onda Pygamberlik Ruhuny ret edýänsiňiz.

> "Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

> Şeýtan Hudaýyň galan halkynyň hakyky şaýatlyga bolan ynamyny sarsdyrmak üçin dürli ýollar bilen we dürli serişdeleriň üsti bilen çuň pähimlilik bilen işlär. Şaýatlyklara garşy şeýtany häsiýetli bir ýigrenç oýarlar.” Käwagt biz “şeýtany” sözüni gara niýetli işler diýip düşünýäris, emma *Patriarchs and Prophets* kitabynda bize Şeýtanyň şübheleri içe salmak arkaly işleýändigi aýdylýar. Pygamberlik Ruhuna we bu düýpli hakykatlara garşy edilýän şeýtany hüjüm hem şudur. Bu şübheleri içe salýanlar bolsa, biziň ynanmaly diýip hasap edilýän adamlarymyz arkaly bolýar.

> "There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

> Şaýatlyklara garşy şeýtany häsiýetli bir ýigrenç ot alar. Şeýtanyň işleri, olara bolan ybadathanalaryň imanyny durnuksyzlaşdyrmak bolar, çünki şu sebäpden: eger Hudaýyň Ruhunyň duýduryşlaryna, käýinji berişlerine we maslahatlaryna gulak asylsa, Şeýtan öz aldawlaryny ornaşdyrmakda we janlary öz ýalňyş düşünjeleri bilen baglamakda beýle açyk bir ýol tapyp bilmez. Seçilip Alnan Habarlary, 1-nji kitap, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Muny jemläp, uýamyzda, Waýt uýajy: «Rebbiň bizi nähili ýolbaşçylyk edendigini unutmagymyzdan başga geljek üçin gorkmaga hiç zadymyz ýok» diýende, men onuň aýdýan Rebbiň ýolbaşçylygynyň Garaşma Wagtyndan ýapyk gapy çenli bolan taryhdyr diýýärin — ýagny, «Ýarygije Gykylygy» diýen at bilen aňladylýan taryhdyr. Geljek üçin gorkmaga hiç zadymyz ýok, diňe Rebbiň bizi Ýarygije Gykylygynyň tejribesinde nähili ýolbaşçylyk edendigini, hem-de şol ýolbaşçylyk bilen baglanyşykly taglymlary unutmasak bolýar. Bu tejribäni döreden taglymlar, Jebraýyl Perişdäniň William Miller’e beren senelerinden başlanýan üç wagt pygamberligidir. Geljek üçin gorkmaga hiç zadymyz ýok, diňe Rebbiň Millerçileri Baky Hoş Habaryň iň ýokary nokadyndan geçirip ýolbaşçylyk edeninde, Ýarygije Gykylygynyň tejribesini döreden şu taglymlary, şol sanda 2520-ni hem, unutmagymyzdan başga.

> "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."

> Bir zat aýdyňdyr: Şeýtanyň baýdagynyň astynda orun tutýan ýedinji günüň Adventistleri ilki bilen Hudaýyň Ruhunyň Şaýatlyklarynda bar bolan duýduryşlara we käýinjilere bolan imanyndan ýüz öwürerler.

You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Siz Binýatlary ret edýärsiňiz, Ruhy Pygamberligi ret edýärsiňiz. Eger Ruhy Pygamberligi ret etseňiz, onda Binýatlary ret edýärsiňiz. Olar biri-biri bilen aýrylmaz baglanyşyklydyr. Ruhy Pygamberlik bolmadyk ýerde görüş ýokdur.

> "The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Has beýik mukaddeslenişe we has mukaddes gulluga çagyryş berilýär we mundan beýläk-de berler. Häzir Şeýtanyň tekliplerini dile getirýänleriň käbiri özlerine gelerler. Jogapkärli möhüm orunlarda bolup, bu wagt üçin bolan hakykata düşünmeýänler bar. Olara bu habar ýetirilmelidir. Eger ony kabul etseler, Mesih olary kabul eder we olary Özi bilen bilelikde zähmet çekýän işçiler eder. Emma eger bu habary diňlemekden ýüz öwürseler, onda olar Garaňkylygyň Şazadasynyň gara baýdagy astynda öz orunlaryny tutarlar.

> "I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Maňa şeýle diýmek tabşyryldy: bu wagt üçin gymmatly hakykat adam aňlaryna has-da aýdyň we has-da aýdyň açylýar. Aýratyn manyda erkekler we aýallar Mesihiň etinden iýmeli we Onuň ganyndan içmelidirler. Düşünjäniň ösüşi bolar, çünki hakykat hemişelik giňelmäge ukyplydyr. Hakykatyň ylahy Başlaýjysy Ony tanamak üçin yzarlap barýanlar bilen has ýakyn we barha has ýakyn gatnaşyga girer. Hudaýyň halky Onuň Sözüni asmanyň çöregi hökmünde kabul edenlerinde, Olar Onuň çykyşlarynyň säher ýaly taýýarlanandygyny bilerler. Olar iýmit iýlende bedeniň fiziki güýç alşy ýaly, ruhy güýç alarlar.

> "We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Biz Rebbimiziň Ysraýyl ogullaryny Müsür gulçulygyndan çykaryp, olary çölüň içinden geçirip, Kengana alyp barmakdaky meýilnamasyna doly düşünemzok.

> "As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.

> Hoş habaryň şöhle saçýan ylahy nurlaryny toplanymyzda, ýehudy düzgüniniň üstüne has aýdyň düşünje alarys we onuň möhüm hakykatlaryna has çuň baha bereris. Hakykaty gözläp öwrenişimiz entek doly tamamlanan däldir. Biz diňe ýagtylygyň birnäçe nurlaryny topladyk. Her gün Sözüň okuwçysy bolmadyk adamlar ýehudy düzgüniniň meselelerini çözüp bilmezler. Olar ybadathana hyzmatynyň öwreden hakykatlaryna düşünmezler. Hudaýyň işi Onuň beýik meýilnamasyna dünýewi düşünmek sebäpli bökdelýär. Geljekki ýaşaýyş Mesihiň bulut sütünine bürenip Öz halkyna beren kanunlarynyň manysyny açyp görkezer.” Spalding and Magan, 305, 306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Şol adventistler haýwanyň nyşanyny kabul edip, Şeýtanyň baýdagy astynda duranlar, ilki bilen Pygamberlik Ruhuny ret edýärler.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Bu parçanakda iki topar bar: Rebbi tanamaga dowam edýän, Onuň etini iýip, ganyny içmegini dowam etdirýän, hem-de Hudaýyň Sözüni öwrenmegini dowam etdirýänler; we muny etmeýänler. Hakykatyň ösüşi tamamlanan däldir; olar Mukaddes ýer gullugy barada entek aýdylmadyk zatlary aýdarlar. Olar Mesihiň döwründäki ygtyýar döwrüniň üýtgemegini nygtarlar; bu üýtgeşme Miller hereketiniň döwründäki üýtgeşmäni öňden alamatlandyryp, Mesihiň Ölüleriň Kazyýetinden Dirileriň Kazyýetine geçýän ygtyýar döwrüne tarap görkezýär. Olar Mukaddes ýer barada, hem-de Rebbiniň bu ygtyýar döwürleriniň üýtgemelerinde Öz Ruhunyň dökülmegi arkaly Öz hereketlerini nähili belländigine degişli zatlary aýdarlar.

A couple more quotes and we are almost done.

Ýene bir-iki sitata, soňra bolsa tas diýen ýaly tamamladyk.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Ýarygijäniň ýarygijä çagyryşyny ret edýän şol Ýedinji Gün Adventistleri ýoldan gaçýarlar, Ýarygijäniň çagyryşynyň taryhyny emele getirýän Rebbiň ýol görkezmelerini we taglymat öwredişlerini ret edýärler. Biziň gorkmaly zadymyz hem şudur — şol taglymatlary ret etmek we şol tejribä düşünmezlik. Şeýle etmek bilen, biz Pygamberlik Ruhuny ret edýäris.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Waýt uýamyz 2520-ä öz makullamasynyň möhürini basýar. Biz onuň 1843-nji ýylyň Çyzgysyndaky beýleki hakykatlara hem öz makullamasynyň möhürini nähili basýandygyny görkezeris.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Dünýäniň ahyrynda, bularyň hemmesi taryhymyzda Baky Hoş Habaryň iň ýokary nokadyna ýetende, Adventizm William Milleriň tejribesinde görlüşi ýaly öňünden şekillendirilen üç basgançakly synag döwrüne ýüzbe-ýüz bolar.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

Uilýam Miller üç sany ýalňyşlyk etdi: (1) Ol Ýarygije Çagyryşy ret etdi we aşakdaky erbet dünýä tarap ýoldan çykdy. (2) Şondan soň ol ynsan täsirine, ýagny Joşua Haýmese bil baglady. (3) Ol Sabat gününi ret etdi.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Bir sorag ýüze çykdy: «Ol Sabatymy ýa-da Mukaddes ýerimi ret etdimi?» Şol döwür aralygynda ýer ýüzündäki mukaddes ýerden Gökdäki Mukaddes Ýere üýtgän taglymat Miller tarapyndan doly düşünilmedik bolmagy mümkin. Ellen Waýt Iň Mukaddes Ýere alnyp barlylanda, ol äht sandygynda On Buýrugy gördi, we Sabat baradaky buýruk onuň töwereginde mukaddes bir şöhle bilen görünýärdi.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Miller ret eden zat Hudaýyň Kanunydy — Sabatdy. Şeýlelikde, Miller Ýarygije Çagyryşyny ret etdi, soňra ete bil baglady, hem-de haýwanyň nyşanyny kabul etdi. Bu zat dünýäniň ahyrynda gaýtalanýar.

> Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."

> Şaýatlyklar, 5-nji tom, 211-nji sahypa: «Bu ýerde biz ybadathananyň — Rebbiň mukaddes mekanynyň — Hudaýyň gaharynyň urgusyny ilkinji bolup duýandygyny görýäris. Gadymy ýaşulular, ýagny Hudaýyň uly nur beren we halkyň ruhy bähbitleriniň goragçylary hökmünde duran şol adamlar, özlerine ynanylan amanata hyýanat edipdirler».

She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Ol Hezekil 8 we 9-a, ýagny möhürlenişe düşündiriş berýär. Uýam Waýt Hezekil 9-daky möhürlenişiň Ylham 7-däki möhürleniş bilen şol bir zatdygyny aýdýar. Ol 144 000 adamyň möhürlenişiniň wagt döwrü barada gürrüň edýär. Ol goragçy bolmaly bolanlaryň özlerine ynanylan ygtyýary dönüklik bilen bozandygyny aýdýar.

> "They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."

> Olar öňki günlerde bolşy ýaly, Hudaýyň gudratlaryna we Onuň güýjüniň aýdyň ýüze çykmagyna garaşmagymyz gerek däl diýen pikiri kabul edipdiler. “Döwürler üýtgedi.” Olaryň ilkinji ýalňyşlygy “Ýarygije Çagyryşyna” garşy çykyp: “Ýarygije Çagyryşynyň bu taryhynda bolup geçen zat gaýtalanmaýar” diýmek boldy.

They are falling off the path.

Olar ýoldan çykyp barýarlar.

> "These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

> “Bu sözler olaryň imansyzlygyny berkitýär, we olar şeýle diýýärler: Reb ýagşylyk hem etmez, ýamanlyk hem etmez. Ol Öz halkyny höküm bilen jezalandyrmak üçin örän rehimdardyr. Şeýlelikde, mundan beýläk hiç haçan sesini surnaý ýaly galdyryp, Hudaýyň halkyna olaryň günälerini, Ýakubyň öýüne-de olaryň etmişlerini görkezmejek adamlaryň agzynda: ‘Parahatçylyk we amanlyk’ diýen gykyş bardyr. Üýrmejek bolan bu lal itler kemsidilen Hudaýyň adalatly aryny hökman duýarlar. Erkekler, gyzlar we ýaş çagalar hemmesi bilelikde heläk bolýarlar.” Testimonies, 5-nji jilt, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.

Ýeremiýa, William Milleriň ikinji şowsuzlygy hakynda sözläp, şeýle diýdi: «Reb şeýle diýýär: adama bil baglaýan, öz güýjüni teninden alýan, ýüregi Rebdan ýüz öwren adam näletlenendir». Ýeremiýa 17:5. Eger sen bir adama bil baglaýan bolsaň, onda ýüregiň Rebdan ýüz öwürýär.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Ahyryndaky ilkinji ret ediliş — Hudaýyň güýjüniň ýüze çykmagynyň gaýtalanmagy bolan Ýary gije harayydyr. Ikinjisi — ynsana daýanmakdyr. Üçünjisi — Ýekşenbe kanunydyr.

> "There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

> Diňe iki topar bolup biler. Her tarap aýdyň bellenendir: ýa diri Hudaýyň möhüri bilen, ýa-da wagşy haýwanyň ýa-da onuň keşbiniň nyşany bilen. Adamyň her bir ogly we gyzy özüniň baştutany hökmünde ýa Mesihi, ýa-da Barabbasy saýlaýar. We wepasyzlaryň tarapynda özüni goýýanlaryň hemmesi Şeýtanyň gara baýdagynyň astynda durýandyrlar we Mesihe ýüz öwürmekde hem-de Ony äsgermezlik bilen ulanmakda aýyplanýandyrlar. Olar durmuş we şöhrat Rebbini bilgeşleýin haça çüýlemekde aýyplanýandyrlar. Review and Herald, 1900-njy ýylyň 30-njy ýanwary.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Bir zat gürrüňsizdir: Şeýtanyň baýdagynyň astynda durýan ýedinji günüň Adventistleri ilki bilen pygamberlik Ruhuna bolan ynamyndan ýüz öwürerler.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adwentizm William Milleriň şowsuz bolan üç basgançakly synag işini gaýtalaýar. Emma perişdeler Milleri direldip, ony Halasgäri bilen öýüne äkitmäge garaşýarlar. Haýwanyň nyşanyny kabul edýän adwentistler üçin bolsa, olara garaşýan perişdeler şol däl.

> "Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

> Gaýta-gaýta maňa Hudaýyň halkynyň geçmişdäki başdan geçirmeleriniň öli wakylar hökmünde hasaplanmaly däldigi görkezildi. Biz bu başdan geçirmeleriň ýazgysyna geçen ýylyň almanagyna çemeleşişimiz ýaly çemeleşmeli däldiris. Bu ýazgy aňda saklanmalydyr, çünki taryh özüni gaýtalar. Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Näme üçin biz Gijeki Nalyşy ýatlamaly? Sebäbi taryh gaýtalanar. Bu taryhda sarsgyny döretjek habar 2520 we 2300-dyr; şu sebäpli ol adamlary ybadathanalardan çykarmaga mejbur eder.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Ýöne bu taryh, Ýary gije gykylygy, hakykatdan-da gaýtalanjakmy ýa-da ol diňe bir taryhmy? Indiki sitata üns beriň:

> "There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

> Şerlikde, aldawda we ýalňyşlykda, ölüm kölegesiniň hut özünde ýatan bir dünýä bar,—ukyda, ukyda. Olary oýarmak üçin kimler jan agyrysyny duýýarlar? Olaradýan haýsy ses bolup biler? Meniň pikirim geljege göterildi, haçan-da yşarat berler. “Ine, Ýigit gelýär; Ony garşylamaga çykyň.” Emma käbirleri çyralaryny doldurmak üçin ýag edinmegi gijikdiren bolarlar, we aşa giç bolanda, ýag bilen aňladylýan häsiýetiň başga birine geçirilmeýändigini bilerler. Review and Herald, February 11, 1896.

The history of the Midnight Cry is repeated to the very letter.

Ýarygijegäniň nalyşynyň taryhy iň ownuk jikme-jigine çenli gaýtalanýar.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen Waýt 2520-niň güýjünde bolan wagt baradaky pygamberlikdigine we Reb tarapyndan gijä galma wagtyny döretmek üçin ulanylandygyna, ýagny erkekleri we aýallary Mesih bilen bile Iň Mukaddes Ýere iman arkaly girmäge taýýarlan tejribäni emele getiren lapykeçligi döretmek üçin ulanylandygyna düşünýärdi.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Biz heniz Mukaddes Kitapdan 2520-ni subut etmäge synanyşmadyk. Habakgugyň Iki Tagtasy baradaky şu barlagda, ilki bilen Ellen Waýtyň häzirki wagtda Adventizm tarapyndan ret edilýän bu taglymatlary goldaýandygyny anyk görkezmek isleýäris; ondan soň bolsa, Mukaddes Kitaba esaslanýan barlaga geçeris.

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