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# Directed by the Hand of the Lord

Rebbiň Eli Tarapyndan Ýolbaşçylyk Edilen

Habakkuk's Two Tables

Habakkugyň Iki Tagtasy

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Habakugyň Iki Tagtasy 95-den 4॥

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Meniň üçin, takmynan bir sagatlyk çykyşda sekiz sahypalyk bellikleri doly geçip çykmak ep-esli kyn. Üstesine-de, üns berseňiz, bizde 20 sahypa bar; şonuň üçin, men bu bellikleri doly okamak niýetinde däldigimi size diňe habar berýärin. Men bu ýerdäki käbir parçalary okamakçy, şonuň üçin LiveStream arkaly tomaşa edýänler bellikleri ýükläp alyp bilerler; şeýle hem, soňunda muny DVD-de görjekler, eger bu makalalar eýýäm olaryň elinde ýok bolsa, muny özleri üçin ýazgyda saklap bilerler. Biziň garap çykýan zadymyz Habakgugyň Iki Tablicasydyr, we şu pursatda biziň edýän ähli işimiz Ellen Waýtyň 1843-nji ýylyň bu Çyzgysynda görkezilen hakykatlar bilen ylalaşykly bolandygyny görkezmäge synanyşmakdan ybaratdyr.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Düýn tamamlanymyz ilkinji üç tanyşdyryş, Ellen Waýtyň “Early Writings”, 236-njy sahypada 2520 wagt pygamberligini dogry diýip aç-açan we anyk taýdan goldaýandygyny görkezýärdi.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Ol 1844-nji ýylyň mart aýyndaky ilkinji lapykeçlik barada gürrüň edende, ol lapykeçlikden soň Milleritleriň Mukaddes Kitaby öwrenmegini dowam etdirendiklerini we olaryň 2520, 2300 hem-de 1335 üçin 1843-nji ýyly öňünden aýtmaga alyp baran şol bir subutnamanyň, şol bir subutnamanyň soňra 1844-nji ýylda tanalyp, bu pygamberlik döwürleriniň 1844-nji ýylda tamamlanýandygyny subut etmek üçin ulanylandygyny aýdýar. Biz hem onuň diňe şu iki pygamberlik döwri [1843-nji ýylyň Çyzgysyndaky 2520 we 2300-e salgylanyp] barada aýdyp biljekdigini, 1335 barada däldigini ara alyp maslahatlaşdyk. 1335 biziň eramyzyň döwründe başlady; ol 1843-nji ýylda tamamlandy. Şonuň üçin, ol 2520 we 2300 ýyllyk pygamberlik baradaky düşünjä öz goldawyny berýär.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Soňra ol sözüni dowam etdirip, şol döwrüň dowamynda üç wagt pygamberliginiň 1844-nji ýylda tamamlanandygyny subut edip başlanda, hut şonuň Milleritleri ýygnakdan kowup çykaran yzarlamanyň sebäbi bolandygyny aýtdy. Şeýlelikde, dünýäniň soňunda erkekleriň we aýallaryň 2520-niň näme üçin 1844-nji ýylda tamamlanandygyny görkezýän maglumatlary beýan edýändikleri üçin Adventist ýygnagynda yzarlanylmagy tötänlik däldir.

## Directed by the Hand of the Lord

Rebbiň Eli Tarapyndan Ýöneldilen

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Şeýlelik bilen, indi biz başga bir mowzuga geçýäris, hut şu ýerde durýanyna [1843-nji ýylyň Çyzgysyndaky AD508-e salgylanyp]. Eger siz bu Çyzgylara seretmedik bolsaňyz, görersiňiz, White uýa bu 1843-nji ýylyň Çyzgysy barada şeýle diýýär: “Men Rebbiň bu Çyzgyda ýol görkezendigini gördüm,” we ol bu 1850-nji ýylyň Çyzgysy barada bolsa, Hudaýyň bu Çyzgynyň neşir edilmeginde bolandygyny aýdýar. Şeýlelikde, ol bize Hudaýyň bu Çyzgylaryň ikisiniň-de taýýarlanyşyna gatnaşandygyny aýtdy, we olaryň nähili gurluşa salnandygy ynsan nukdaýnazaryndan maksatly boldy. Milleritler muny bilgeşleýin etdiler, emma bu Hudaýyň niýeti boýunça boldy.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Bu ýerde, miladydan öňki 677-nji ýyldan olaryň ynanjyna görä milady 1843-nji ýyla çenli, bu sütün [1843-nji ýylyň Çyzgysynda çepden ikinji sütüne salgylanyp] 2520-ni kesgitleýän sütündür; ol miladydan öňki 677-nji ýylda başlanýar we olaryň pikirine görä milady 1843-nji ýylda tamamlanýar.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Olar bu aýdyň şekilli mysaly 1850-nji ýylyň Çyzgysynda hem saklapdyrlar: şu ýerden [çepden üçünji sütüne salgylanyp] b.e. öň 677-den şu ýere çenli, b.e. 1844. Bu iki Çyzgyda-da bar bolan 2520-niň sütüni bolup durýar.

And right in the middle of these columns is the cross, in both instances.

Şu sütünleriň hut ortasynda, iki ýagdaýda-da, haç ýerleşýär.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Haçyň edil aşagynda Gündelik baradaky salgylanma ýerleşýär. Gündeligiň nyşany bolan butparazlygyň, ýagny butparaz dininiň kökiniň manysy özüni beýgeltmekdir; hem-de bu ýerde Rebbiň elini, bu iki çyzgyda hökman adam elini däl-de, görüp bolýandygyny görmek bolýar.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Özümiziň beýgeldilmeginiň bizden aýrylmagy üçin, siziň-de, meniň-de, ýa-da islendik biriniň-de, bu iki Çartda-da şöhlelendirilşi ýaly, haça çüýlenişiň düýbüne gelmegimiz gerekdir. Şol sapak şekillendirilýär.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Elbetde, biz ortasynda haç ýerleşdirilen 2520-niň sütünleri barada gürrüň edenimizde, Daniel 9-yň ýerine ýetmeginde Mesihiň köpler bilen ähti bir hepde üçin tassyk etmäge gelende, şol bir hepde 2520 güne deň bolandygyny, we şol hepdäniň ortasynda Onuň haça çüýlenendigini bilýäris. Şeýlelik bilen, şu Çyzgylaryň her birindäki bu sütünleriň ortasynda biz haçy görýäris, we olar Mesihiň köpler bilen ähti tassyk eden 2520 gününi aňladýar.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Şeýlelik bilen, indi biz «Gündelik» we Ellen Waýtyň oňa beren goldawyny ele alarys.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

> 23-nji sentýabrda Reb maňa Öz halkynyň galanlaryny yzyna getirmek üçin Öz elini ikinji gezek uzadandygyny görkezdi we bu ýygnalyş döwründe edilýän tagallalaryň iki esse güýçlendirilmelidigini görkezdi. Dargadylyşda Ysraýyl urlup-ýenjildi we parçalandy, emma indi, ýygnalyş döwründe, Hudaý Öz halkyny sagaldar we ýaralaryny sarar. Dargadylyşda hakykaty ýaýratmak üçin edilen tagallalaryň täsiri örän az boldy, örän az zat ýa-da asla hiç zat başarmady; emma ýygnalyşda, Hudaý Öz halkyny ýygnamak üçin Öz elini uzadanda, hakykaty ýaýratmak üçin edilen tagallalar göz öňünde tutulan netijesini berer. Ähli adamlar bu işde birleşen we yhlasly bolmalydyr. Men häzir bizi ýygnalyşda dolandyrmak üçin mysal hökmünde dargadylyşa salgylanmagyň islendik adam üçin nädogrudygyny gördüm; çünki Hudaý bize häzir şol wagtkydan artyk hiç zat etmeli bolmasa, Ysraýyl hiç wagt ýygnalmazdy. Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny we onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň sanlaryň käbirindäki bir ýalňyşlygy örtüp we gizläp saklandygyny, şonuň üçin Onuň eli aýrylýança hiç kim ony görüp bilmeýändigini gördüm.

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Soňra men “gündelik” bilen baglanyşyklylykda (Daniel 8:12) gördüm: “gurbanlyk” sözi adamyň paýhasy bilen goşulypdyr, ol tekste degişli däldir, we Reb höküm sagady habaryny berenlere onuň dogry düşünjesini beripdir. 1844-den öň, birlik bar wagty, tas hemmesi “gündelik” barada dogry düşünjede birleşýärdiler; emma 1844-den bäri bolan bulaşyklykda başga garaýyşlar kabul edildi, munuň yzyndan garaňkylyk we bulaşyklyk geldi. 1844-den bäri wagt synag bolmady, indi hem hiç haçan gaýtadan synag bolmaz.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Reb maňa üçünji perişdäniň habarynyň gitmelidigini we Rebbiň dargadylan çagalaryna yglan edilmelidigini görkezdi, ýöne ol wagt bilen baglanyşdyrylmaly däldir. Men käbirleriniň wagt hakynda wagyz edilmeginden döreýän galp joşguny kabul edýändiklerini gördüm; emma üçünji perişdäniň habary wagtyň berip biljek zadyndan has güýçlüdir. Men bu habaryň öz düýbüne daýanyp durup bilýändigini we ony berkitmek üçin wagta mätäç däldigini gördüm; ol gudratly güýç bilen gider, öz işini ýerine ýetirer we adalatda gysgaldylar.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> Soňra men, Rebbiň gelmezinden öň olaryň Köne Iýerusalime gitmeginiň özleriniň borjudygyna ynanýan we ol ýerde etmeli bir işi bardyr diýip pikir edýän käbir adamlaryň uly ýalňyşlygyna gönükdirildim. Şeýle garaýyş üçünji perişdäniň habary astyndaky Rebbiň häzirki işinden akyly we gyzyklanmagy sowmaga ukyplydyr; çünki Iýerusalime entek gitmelidiris diýip pikir edýänleriň akyllary şol ýerde bolar, özlerini we başgalary ol ýere ýetirmek üçin olaryň serişdeleri häzirki hakykatyň işinden saklanyp galyner. Men şeýle bir missiýanyň hakykatda hiç hili peýda getirmejekdigini gördüm; Mesihiň hatda ilkinji gelişine juda az sanly ýehudylary ynandyrmak üçin hem örän köp wagt gerek bolardy, Onuň ikinji gelişine ynandyrmak bolsa ondan-da beter kyn bolardy. Men Şeýtanyň bu meselede käbirlerini juda güýçli aldanandygyny, ýeri gelende şu ýurtda olaryň töweregindäki janlara özleri tarapyndan kömek edilip bilinjekdigini we olaryň Hudaýyň buýruklaryny saklamaga ugrukdyrylyp bilinjekdigini, emma olaryň bolsa şol janlary heläk bolmaga taşlap gidýändiklerini gördüm. Şeýle hem men Köne Iýerusalimiň hiç haçan gaýtadan gurlup dikeldilmejekdigini gördüm; we Şeýtanyň ýygnalyş wagtynda Rebbiň çagalarynyň akyllaryny şu zatlara gönükdirmek, olary Rebbiň häzirki işine ähli gyzyklanmalaryny doly bagyş etmekden saklamak hem-de olary Rebbiň güni üçin zerur taýýarlygy äsgermezlik etmäge getirmek maksady bilen elinden gelenini edýändigini hem gördüm." Irki Ýazgylar, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Görkezjek bolýan birnäçe zadymyz bar: bizde «Early Writings» kitabynyň 74-nji sahypasyndan bir parça bar. Biz muny öň hem ara alyp maslahatlaşypdyk. Şu çykyşda seredip geçjek zatlarymyzyň köpüsini biz öň hem ele alypdyk; emma köpümiz «Early Writings»-daky bu parçanyň ösüş döwründen geçendigine düşünmeýäris. «Early Writings» kitabynda häzirki görnüşi bilen, adamlar hakykaty nädogry görkezmek üçin «Early Writings»-daky ýazylana daýanyp bilerler. Emma, eger siz asyl çeşme resminamalaryna dolansaňyz, olaryň hakykaty nädogry görkezmek üçin ulanýan mantygy aradan aýrylýar.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Şeýlelikde, bu barada aýdyljak zat köp. Biz bu ýerde Gündelik bilen iş salyşýandygymyz üçin, men diňe birnäçe nokady görkezmekçi. Emma, “Early Writings” kitabyndaky bu parçadan, 23-nji sentýabr bilen baglanyşykly ilkinji iki pikire üns bermegiňizi isleýärin.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Bolýar. 23-nji sentýabr, eger siz muňa tanyş däl bolsaňyz, ol ýerde 1850-ni goýup bilersiňiz; 1850-nji ýylyň 23-nji sentýabry. Munuň Gündelik baradaky meseläni dogry düşünmäge täsiri bar.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Birinji abzasyň ahyrynda soňky birnäçe günüň dowamynda eýýäm bu ýerde sereden beýanymyz şeýle diýýär: “1843-nji ýylyň çyzgysynyň Rebbiň eli bilen gönükdirilendigini gördüm, ol üýtgedilmeli däldir; sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň olaryň käbirindäki bir ýalňyşlygyň üstünde bolup, ony gizländigini, şonuň üçin Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Ikinji abzasda şeýle diýilýär: «Soňra men —“gündelik” bilen baglanyşykly gördim (Danyýel 8:12) . . . .» Indi bolsa, men siziň muny diňe ýadyňyzda saklamagyňyzy isleýärin — muny, Reb islese, soňra gürrüňsiz ara alyp maslahatlaşarys — haçan-da Gündelik 1843-nji ýylyň Çartynda, hut şu ýerde görkezilende, ol ýerde şeýle diýilýär: «gündeligi aýyrmak»; şeýle hem: «Danyýel 12:11 we 12.» 1850-nji ýylyň Çartynda bolsa, Gündelik barada gürrüň edilende, şeýle diýilýär: «butparaz agalygy ýa-da gündelik aýrylanda, Danyýel 11:31.» Şeýlelikde, bu iki Çartda olaryň Danyýel 11:31-den we Danyýel 12:11-den kesgitleýän ünsi Gündeligiň aýrylmagyna gönükdirilendir. Bolýarmy?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Danyýel 11:31-de we Danyýel 12:11-de “aýyrmak” diýip terjime edilen ýewreýçe söz **sur** bolup, onuň manysy “aýyrmakdyr”; ol “ýok etmek” diýmekdir.

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Emma, Daniel 8-nji bapda, 11-nji aýatda, “Gündelik” aýrylyp alynýar diýilýän ýerde, başga bir ýewreýçe söz ulanylýar. Ol rum sözüdür we manysy “ýokary götermek hem-de belent tutmak” diýmekdir.

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Şeýlelik bilen, William Miller Cruden’s Concordance-den peýdalandy, emma Cruden’s Concordance size ýewreýçe ýa-da grekçe barada hiç hili düşünje bermeýär. Şonuň üçin Reb Milleritlere ýolbaşçylyk edýärdi; sebäbi, Daniel kitabynda “Daily” barada agzalýan üç ýeriň, ýagny Daniel 8-nji bapda, Daniel 11-nji bapda we Daniel 12-nji bapda, 11-nji we 12-nji baplarda “take away” diýip terjime edilen ýewreý sözi hakykatdan-da “aýyryp almak” diýmegi aňladýar. Şeýle-de, olaryň şu Çyzgylarda nygtaýan zady hem şudur: butparazlyk aýrylyp alnanda, 1290 we 1335 pygamberlikleri başlanar.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Emma, Daniýel 8-de “Gündelik” aýrylyp alnanda, bu onuň ýok edilmegi barada gürrüň etmeýär; ol Butparazlygyň dininiň ýokary galdyrylyp, beýgeldilmegi barada gürrüň edýär. Şeýlelikde, Millerçiler muny dogry düşündiler. Olar Daniýelde “Gündeligiň” aýrylyp alynmagy barada bolan iki baby görkezýärdiler.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Emma bu ýerde, “Irki Ýazgylarda”, şeýle hem asyl çeşme resminamalaryna gaýdyp seredenimizde, siz şu bapda aslynda Danyýel 8:12 baradaky bu salgynyň ol ýerde ýokdugyny görersiňiz. Ellen Waýtyň 1882-nji ýylda “Irki Ýazgylar” çap edilende muny şol ýere goşmagy tabşyrandygyny, ýa-da muny redaktorlaryň biriniň goşandygyny men bilemok. Bu meni howsala salmaýar, çünki bu ýerde ol “aýrylyp alynma” barada gürrüň etmeýär.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Ikinji abzasda şeýle diýilýär: «Soňra men “hemişelik” babatda (Daniel 8:12) “gurbanlyk” sözüniň adam paýhasy tarapyndan goşulandygyna, onuň tekste degişli däldigine hem-de Rebbiň onuň dogry düşünjesini höküm sagadynyň jaryny yglan edenlere berendigini gördüm».

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Birnäçe ýyl ozal Germaniýada Germaniýanyň käbir görnükli pastorlary we Germaniýadan käbir seminaryýa mugallymlary bilen duşuşygymyz boldy; men şol ýerde çykyş etdim, olar hem bu habara garşy daşlaryny atdylar.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Italiýadan bir pastor hem şol ýerde bardy, ol hem bu aýat hakynda aýdylýan akylsyz delilleriň birini öňe sürdi. Onuň aýdan zady şu boldy — we “gündelik” barada birnäçe akylsyz deliller bar, şonuň üçin bu akylsyz deliliň ýygy-ýygydan ulanylýandygyny görersiňiz, biz hem muny şu ýerde ýazgyda ýerleşdireris. Onda şeýle diýilýär: “Soňra men ‘gündelik’ bilen baglanyşyklylykda (Daniel 8:12) ‘gurbanlyk’ sözüniň adamyň paýhasy bilen goşulandygyny we tekste degişli däldigini, hem-de Rebbiň bu barada dogry garaýşy höküm sagadynyň çagyryşyny berenlere berendigini gördüm.” Ine, akylsyz delil şu: Olar Ellen Waýtyň bu ýerde “gündeligi” goldamaýandygyny aýdýarlar; tersine, onuň “gurbanlyk” sözüniň ynsan paýhasy bilen goşulandygy we tekste degişli däldigi baradaky pioneýr düşünjesini goldaýandygyny aýdýarlar. Düşnüklimi? Şeýlelikde, bu italýan pastor şu delili öňe sürýär.

And I said, "Well, explain the next sentence to me, Pastor."

Men şeýle diýdim: «Onda indiki sözlemi maňa düşündiriň, Pastor».

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Indiki söz şeýle diýýär: “Agzybirlik bar wagty, 1844-den öň, tas hemmesi ‘gündelik’ baradaky dogry garaýyşda birleşipdiler; . . . .” Bu, adam akyly bilen goşulan “gurbanlyk” sözüniň dogry düşündirişi barada däldir. Ellen Waýt bu ýerde — we bu agyr mesele, bu häzirki Adventizmde eşitmekden ýüz öwürýän we görmekden ýüz öwürýän adamlar üçin örän agyr mesele. Bu paragraf, ähtimal, Pygamberlik Ruhundaky beýleki ähli paragrafdan has köp teologyň gutulyşyny ýitirmegine sebäp bolan paragrafdyr. Men mubalagha etmeýärin; meniň pikirimçe, bu, ähtimal, dogrudyr.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

XX asyryň başlarynda “Gündelik” barada ýalan düşünje Adventizme girizilip başlanda, bu meseläniň iki tarapynda hem onuň üstünde göreşenleriň ählisi özleriniň hut şu abzasyň üstünde göreşýändiklerini bilýärdiler. Stefan Haskell “Gündeligiň” butparazlykdygy baradaky Pioner garaýşyny goramaga çykanda, ol näme etdi? Ol 1843-nji ýylyň şu Çartyny täzeden çap etdi we şu abzasy onuň aşagyna ýerleşdirdi. Şeýlelikde, hut şu abzas jedeliň merkezidir, we köp-köp adam hut şu ýerde öz gylyçlarynyň üstüne ýykylyp heläk boldular.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Şeýlelikde, bu ýerde meniň size görkezesim gelýän zadyň iň pes derejesinde-de şeýle: soňky wagtlarda White Horse Ministries-den Stiw Wohlberg ýaly adamlar bu habara garşy çykýarlar. Onuň delilleriniň biri şeýle: “Ellen Waýtyň Gündelik barada hiç hili garaýşy bolmandyr, şonuň üçin meniň hem bolmaly däl”, bu bolsa düýbünden akylsyz bir garaýyşdy. Emma, hatda Ellen Waýtyň bu meselede hiç hili garaýşy bolmandyr diýen mümkinçiligi oňa bersek-de, ol bu sitatada näme diýýär? Ol öňdebaryjylaryň bu barada dogry garaýşa eýedigini aýdýar. Hatda onuň özi onuň nämedigini bilmedik bolan ýagdaýynda-da, ine, şu ýerde onuň dogry bir garaýşyň bardygyny aýdýandygyny görýäris; bu bolsa nädogry bir garaýşyň, belki-de birnäçe nädogry garaýyşlaryň hem bardygyny aňladýar.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Size Vance Ferrell ýaly adamlar bar. Vance Ferrell; adamlar Vance Ferrelliň pygamberlik düşündirişlerine ynam bildirýärler, munuň sebäbini bolsa men bilemok. Vance Ferrell ýeke-täk däl, emma ol Gündelik diýen zadyň hem bütparazçylygy, hem-de Mesihiň Mukaddeslikdäki hyzmatyny aňladýandygyny aýdýan adamlaryň biridir. Dogrumy? Ol bu nyşanyň Şeýtany hem, Mesihi hem aňladýandygyny aýdýar.

What kind of discernment is being employed with that kind of reasoning?

Şeýle pikirlendiriş ulanylanda, nähili paýhasly saýgaryş ulanylýar?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Bolýar, Waýt uýa, bu ýerde “Gündelik” nämäni aňladýandygyna garamazdan, ol dogry bir düşünjäniň bardygyny aýdýar. Şeýlelikde, iň bolmanda, şu ýerde şol öňe sürülýän pikire ylalaşyp bileris, şeýle dälmi?

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> Soňra men “hemişelik” bilen baglanyşykly (Daniel 8:12) “gurbanlyk” sözüniň adam akyly tarapyndan goşulandygyny, onuň tekste degişli däldigini, hem-de Rebbiň onuň dogry düşünilişini höküm sagadynyň jaryny yglan edenlere berendigini gördüm. 1844-nji ýyldan öň, agzybirlik bar wagty, tas hemmeler “hemişeligiň” dogry düşünilişinde birleşipdiler; emma 1844-nji ýyldan bäri dowam edip gelýän bulaşyklykda başga garaýyşlar kabul edildi,

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Men italýan ruhanysyna şuny aýtdym. Men şeýle diýdim: «Bolýar. Maňa 1844-nji ýyldan soň “gurbanlyk” sözi barada kabul edilen başga garaýyşlaryň bolandygyna degişli haýsydyr bir taryhy salgylanmalary berip bilersiňizmi?»

And he kind of backed out of that at this point.

Ol şu pursatda ondan birneme yza çekildi.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

1844-nji ýyldan bäri “Gündelik” barada başga garaýyşlar kabul edildi, olar näme döretdi? Garaňkylyk we bulaşyklyk.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

“Aňkylyk we bulaşyklyk” diýen sözleriň aşagyny çyzyň, sebäbi uýam Waýt hemişelik hakynda mundan beýläk hem aýdanda, ol garaňkylyk we bulaşyklyk barada gürrüň edýär, we biz şu gün irden olaryň käbirini size görkezjek.

## Take the wrong view of the Daily and it produces darkness and confusion.

Gündelik baradaky nädogry garaýyş garaňkylygy we bulaşyklygy döredýär.

"Time has not been a test since 1844, and it will never again be a test."

“Wagt 1844-nji ýyldan bäri synag bolmandyr, indi bolsa ol hiç haçan gaýtadan synag bolmaz.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Şeýlelik bilen, bu ýerde görýän Gündelik bilen baglanyşyklylykda, ine, delil şudur. Ine, şu günki delil; ine, Ellen Waýtyň oglunyň öňe süren delili. Ony başgalar hem öňe sürüpdi, emma ony Adventizmiň taryhy ýazgysyna girizen hut şoldur. Munuň manysy şudur: bu parçany okanyňyzda, düşünmeli zadyňyz wagt kesgitlemegiň kontekstidigidir.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“beýleki garaýyşlar kabul edildi,”—Gündelik babatda—“we onuň yzyndan garaňkylyk we bulaşyklyk geldi. 1844-nji ýyldan bäri wagt synag bolmady, indi hem hiç haçan synag bolmaz.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

Rebbiň maňa görkezdi welin, üçünji perişdäniň habary gitmeli we Rebbiň dargadylan çagalaryna yglan edilmelidir, ýöne ol wagta daňylmaly däldir.

Do you see why Willy White is saying that we need to see the context of time-setting?

Willy White-nyň wagt belläp goýmagyň mazmunyna garamalydygymyzy aýdýandygynyň sebäbine düşünýärsiňizmi?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Ol Günü baradaky nädogry garaýyşlaryň emele getiren bulaşyklygy barada gürrüň edýär, wagty kesgitlemek synag bolmandyr; soň bolsa wagty bellemek barada bir paragraf bar.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Bolýar, siz şu zady düşünmeli: wagt kesgitlemek baradaky bu abzas asyl çeşme resminamasynda ýokdy; we, wagt barada synag bolmandygy hakdaky beýannama, şol sözlem üýtgedilipdir. Ol Ellen Waýtyň asyl pikirini nädogry beýan edýär. Ol wagt kesgitlemek barada hiç zady «Gündelik» bilen baglanyşdyrmandyr. Biz şu gün irden şoňa garamak isleýäris.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Şeýlelik bilen, aýdyşym ýaly, biz bu sahypalaryň hemmesini okajak däl. Men diňe olary siziň elinizde bolmagyny üpjün etjek, şeýdip meniň aýdýan zatlarymy synap görüp bilersiňiz; sebäbi meniň, ynsan hökmünde, sizi ýalňyş ýola gönükdirýän bolmagym mümkin.

Arthur White—"The Context of Time Setting"

Artur Waýt — “Wagty Kesgitlemegiň Konteksti”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Köne garaýşyň tarapdarlary bu beýannamanyň [Early Writings, 74–75.] sözleýşiniň Milleriň goldan we soňra Uriah Smith tarapyndan gaýtalanan “gündelik” baradaky garaýşa Asmanyň makullamasyny berendigini öňe sürýärdiler.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Artur Waýt, Uilli Waýtyň ogly, Ellen Waýtyň taryhy baradaky alty jiltlik toplumynda atasynyň “Gündelik” baradaky dogry garaýşy ret edýän ornuny ýatlap, EGW-niň 6-njy jildiniň 252-nji sahypasynda şeýle diýýär,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Köne garaýşyň tarapdarlary” — ýagny Gündelik butparazlygy aňladýardy diýenler — “bu beýannamanyň sözleýşi [Early Writings, 74–75.] asmanyň tassyklamasyny Milleriň kabul eden we soňra Uriah Smith tarapyndan gaýtalanan gündelik baradaky garaýşa berýändigini öňe sürdüler.”

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Eger Artur Uaýt hakyky, takyk taryhçy boljak bolan bolsa, onuň şol ýerde näme diýmelidigini bilýäňizmi? Ol diňe şol ýere bir sözi goşardy; ýöne Artur Uaýt bu ýerde ýalňyşdy. Ol şeýle diýerdi: “Köne garaýşyň tarapdarlary bu beýannamanyň söz düzüminiň [dogry görnüşde] —bu beýannamanyň söz düzüminiň [Early Writings, 74–75.] — Milleriň öňe süren we soňunda Uriýa Smit tarapyndan gaýtalanyp aýdylan ‘gündelik’ baradaky garaýşa Gögüň tassyklamasyny berendigini öňe sürýärdiler.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Ýöne ol muny şol ýere dogry ýerleşdirmeýär. Ol diňe olaryň tutýan garaýşyny aýdýar, edil olaryň nädogry bir garaýşy tutýan bolmak mümkinçiligi bar ýaly. Emma olar beýle däldiler; olaryň garaýşy dogrydy.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—«Täze garaýşy goldaýanlar»—onuň kakasy Willy, A. G. Daniells, W. W. Prescott, men bolsa häzir muňa geçmerin—«bu beýannamanyň öz baglanyşygynda, ýagny wagt bellemek baglanyşygynda düşünilmelidigini öňe sürýärdiler.»

We just told you their argument in Early Writings, page 74.

Biz olaryň “Early Writings” atly eseriniň 74-nji sahypasyndaky delilini size häzir aýdyp berdik.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Täze garaýşy goldaýanlar bu beýannamanyň onuň kontekstinde — wagty bellemek kontekstinde — kabul edilmelidigini öňe sürýärdiler. Ellen Waýtyň gaýtalap eden: ‘meniň bu mesele babatda hiç hili nuryum ýok’ (Letter 226, 1908) hem-de ‘sorag astyna alnan meseleleri men açyk-aýdyň kesgitläp bilemok’ (Letter 250, 1908) diýen sözleri, şeýle hem bu mesele onuň öňünde gyssagly goýlanda, anyk bir beýannama bermäge ukypsyzlygy olaryň çykaran netijesine goldaw berýär ýaly bolup görünýärdi. Olar, üstesine-de, Ellen Waýtyň üsti bilen berlen habarlaryň taryhyň aýdyň berkidilen wakalary bilen gapma-garşy gelmejekdigine ynamlydylar.” Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

Asyl Nusga — Review and Herald, 1850-nji ýylyň 1-nji noýabry

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Hem-de “Early Writings” kitabynyň 74-nji sahypasy — ol haçan çap edildi? 1882; “Early Writings” kitaby 1882-nji ýylda çap edildi.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Emma göz öňünde tutýan irki ýazgylaryň bu bölegi asyl görnüşinde Review and Herald neşiriniň 1850-nji ýylyň 1-nji noýabrdaky sanynda duş gelýär, we bu sizde bellikleriňizde hem bar. Ol birnäçe abzasy öz içine alýar, we meniň aýdyşym ýaly, biz olaryň hemmesini okajak däl.

We see four paragraphs on page 2, then four paragraphs on page 3:

Biz 2-nji sahypada dört paragrafy, soňra 3-nji sahypada dört paragrafy görýäris:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> Eziz doganlar we uýalar, Rebbiň soňky döwürde maňa görnüşde görkezen zatlary barada size gysgaça beýany bermek isleýärin. Maňa Isanyň gözelligi we perişdeleriň biri-birine bolan söýgüsi görkezildi. Perişde aýtdy: —Olaryň söýgüsini görüp bilmeýärsiňizmi?— şonuň yzyna eýeriň. Hut şonuň ýaly-da, Hudaýyň halky biri-birini söýmeli. Aýyby doganyňa däl-de, özüňe ýöňkemegi has gowy hasapla. Men —bar zadyňyzy satyň we sadaka beriň’ diýen habaryň käbirleri tarapyndan onuň aýdyň nurunda berilmändigini gördüm; Halasgärimiziň şol sözleriniň hakyky maksadynyň düşnükli beýan edilmändigini gördüm. Men satmagyň maksadynyň zähmet çekip, özüni ekläp bilýänlere bermek däl-de, hakykaty ýaýratmakdygyny gördüm. Zähmet çekmäge ukyply bolanlary ýaltaçylykda saklamak we olara ýüz bermek günädir. Käbirleri ähli ýygnaklara gatnaşmaga yhlasly boldular; emma bu Hudaýy şöhratlandyrmak üçin däl-de, —nan we balyklar’ üçindi. Şeýle adamlaryň öýde bolup, öz elleri bilen —ýagşy zady’ işläp, maşgalalarynyň zerurlyklaryny üpjün etmegi we häzirki hakykatyň gymmatly işini goldamak üçin berere bir zadynyň bolmagy has gowy bolardy.

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Käbirleriniň, men gördüm, imansyzlaryň öňünde hassalaryň şypa tapmagy üçin doga etmekde ýalňyşandyklary bardy. Eger aramyzda biri näsag bolup, Ýakup 5:14, 15-e görä ýygnagyň ýaşulularyny öz üstüne doga etmäge çagyrsa, biz Isanyň nusgasyna eýermelidiris. Ol imansyzlary otagdan çykardy, soňra hassany sagaltdy; şonuň üçin aramyzda bolan hassalar üçin doga edenimizde, iman etmeýänleriň imansyzlygyndan üzňe bolmaga çalyşmalydyrys.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> Soňra men Isanyň Öz şägirtlerini aýrylykda bir ýokarky otaga alyp gidip, ilki olaryň aýaklaryny ýuwany, soň bolsa olara döwlen çöregi iýmäge berendigi, onuň döwlen bedenini aňlatmak üçin, hem-de üzüm şiresini onuň dökülen ganyny aňlatmak üçin berendigi wagtyna gaýtadan gönükdirildim. Men hemmeleriň bu zatlarda düşünjeli hereket etmelidigini we Isanyň göreldesine eýermelidigini, hem-de bu düzgünleri ýerine ýetirýän wagtlarynda mümkin boldugyça imansyzlardan aýry bolmalydygyny gördüm.

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> Soňra maňa görkezildi: Isa Mukaddes ýerden çykandan soň, soňky ýedi bela döküler. Perişde şeýle diýdi: «Hudaýyň we Guzynyň gazaby pisleriň heläk bolmagyna ýa-da ölümine sebäp bolýar. Hudaýyň sesi bilen mukaddesler baýdakly goşun dek güýçli hem elhenç bolarlar; emma olar şol wagtda ýazylan hökümi ýerine ýetirmezler. Hökümiň ýerine ýetirilmegi 1000 ýylyň ahyrynda bolar.»

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> Mukaddesler ölümsüzlige öwrülenden, hemmesi bilelikde ýokara alnyp gidilenden, we öz arfalaryny, täçlerini we ş.m. alandan soň, hem-de Mukaddes Şähere girenden soň, Isa bilen mukaddesler höküm çykarmaga oturýarlar. Kitaplar açylýar: ýaşaýyş kitaby we ölüm kitaby; ýaşaýyş kitabynda mukaddesleriň ýagşy işleri, ölüm kitabynda bolsa zalymalaryň erbet işleri ýazylgydyr. Bu kitaplar Kanun kitaby, ýagny Mukaddes Kitap bilen deňeşdirildi, we şoňa görä olar höküm edildi. Mukaddesler Isa bilen bir agyzdan zalym ölüleriň üstünden öz hökümlerini çykarýarlar. Ine, görüň! diýip perişde aýtdy, mukaddesler Isa bilen bir agyzdan hökümde oturýarlar we bedende edilen işlerine görä zalymalaryň hersine paýyny berýärler, hem-de höküm ýerine ýetirilende olaryň näme almalydygy atlarynyň garşysyna ýazylýar. Men munuň 1000 ýylyň dowamynda, Mukaddes Şäher ýere düşmezinden öň, mukaddesleriň Isa bilen bilelikde Mukaddes Şäherdäki işi bolandygyny gördüm. Soňra 1000 ýylyň ahyrynda Isa, perişdeler we onuň bilen ähli mukaddesler Mukaddes Şäherden çykýar, we ol olar bilen bilelikde ýere inip gelýärkä, zalym ölüler direldilýär; soň bolsa Ony naýza bilen deşen şol adamlaryň hut özleri direldilip, Ony ähli şöhraty bilen, perişdeleri we mukaddesleri bilen bilelikde uzakdan görerler we Onuň sebäpli nala çekerler. Olar Onuň ellerindäki we aýaklaryndaky dyrnak yzlaryny, hem-de gapdalyna naýza sokulan ýerini görerler. Dyrnaklaryň we naýzanyň yzlary şol wagt Onuň şöhraty bolar. 1000 ýylyň ahyrynda Isa Zeýtun dagynyň üstünde durar, dag iki ýana bölüner we uly bir düzlük bolar, şol wagtda gaçýanlar bolsa ýaňy direldilen zalymalardyr. Soňra Mukaddes Şäher aşak inip, şol düzlükde ýerleşer.

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Soňra Şeýtan direldilen erbet adamlary öz ruhy bilen doldurýar. Ol olary ýalpyldadyp, Şäherdäki goşunyň azdygyny, öz goşunynyň bolsa köpdügini, şonuň üçin-de olaryň mukaddesleri ýeňip, Şäheri ele geçirip biljekdigini aýdýar. Şeýtan öz goşunyny jemläp durka, mukaddesler Şäheriň içinde bolup, Hudaýyň Jennetiniň gözelligine we şöhratyna tomaşa edýärdiler. Isa olaryň öňündedi we olara ýol görkezýärdi. Birdenkä şol mähirli Halasgär biziň aramyzdan ýitdi; emma tizden onuň mähirli sesini eşitdik, ol şeýle diýýärdi: — Eý Atamyň mübärekleri, geliň, dünýä ýaradylandan bäri siziň üçin taýýarlanan patyşalygy miras alyň. Biz Isanyň daşyna üýşdük, we ol Şäheriň derwezelerini ýapýan pursadynda, erbetleriň üstüne nälet yglan edildi. Derwezeler ýapyldy. Soňra mukaddesler ganatlaryny ulanyp, Şäheriň diwarynyň depesine galdylar. Isa hem olar bilen bile bolupdy; onuň täji ýalkym saçýan we şöhratly görünýärdi. Ol täç içinde täçdi, jemi ýedidi. Mukaddesleriň täçleri iň sap altyndan bolup, ýyldyzlar bilen bezelipdi. Olaryň ýüzleri şöhrat bilen lowurdýardy, çünki olar Isanyň doly keşbinde idiler; we olar ýokary galyp, hemmesi bilelikde Şäheriň depesine tarap hereket edenlerinde, men bu görnüşe bendi bolup galypdym.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Soňra pisler özleriniň nämeden mahrum bolandyklaryny gördüler; Hudaýdan olaryň üstüne ot inip geldi-de, olary ýok etdi. Bu höküm çykarylmasynyň ýerine ýetirilmegidi. Şondan soň pisler, mukaddesleriň Isanyň bilen birlikde 1000 ýylyň dowamynda özlerine ölçäp berenine görä, jezalaryny aldylar. Pisleri ýok eden şol bir Hudaýyň oty bütin ýeri arassalady. Dargap, ýyrtyk-ýamyk daglar güýçli gyzgynlykda eredi, atmosfera hem, şeýle hem ähli saman çöpüsi ýakylyp ýok edildi. Soňra mirasymyz öňümizde açyldy, şöhratly we ajaýyp boldy, biz hem täzeden döredilen bütin ýeri miras aldyk. Barymyz gaty ses bilen: «Şöhrat, Alleluýa» diýip gygyrdyk.

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> Men şeýle-de çopanlaryň Mukaddes Kitabyň goldaýandyr diýip hasaplap biljek möhüm täze bir pikiri öňe sürmezlerinden öň, ynanmaga esaslarynyň bar bolan adamlary, ähli habarlaryň içinde bolanlary hem-de häzirki hakykatyň ählisinde berk duranlary bilen geňeşmelidigini gördüm. Şonda çopanlar kämil derejede birleşerler, we çopanlaryň birligi ýygnak tarapyndan duýlar. Şeýle bir ýoluň betbagtçylykly bölünişikleriň öňüni aljakdygyny gördüm; şonda gymmatly süriniň bölünmegi, goýunlaryň bolsa çopansyz dargamagy howpy bolmaz.”—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Soňra ol meniň siziň üçin çarçuwa içine alan ýene bäş abzasym bilen tamamlanýar, sebäbi makaladan alnan şol bäş abzas soňunda *Early Writings* kitabyna girjek bolanlardyr. Şonuň üçinem hut şu soňky bäş abzas çarçuwa içine alnan.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> 23-nji sentýabrda Reb maňa Öz halkynyň galyndysyny halas etmek üçin elini ikinji gezek uzadandygyny we bu ýygnalyş döwründe tagallalaryň has-da güýçlendirilmelidigini görkezdi. Dargadylyş döwründe Ysraýyl uruldy we parçalandy; emma indi ýygnalyş döwründe Hudaý Öz halkyny sagaldar we olaryň ýaralaryny sarar. Dargadylyşda hakykaty ýaýratmak üçin edilen tagallalar juda az täsir etdi, juda az zat bitirdi ýa-da hiç zat bitirmedi; emma ýygnalyşda, Hudaý Öz halkyny ýygnamak üçin elini uzadanda, hakykaty ýaýratmak ugrunda edilen tagallalar göz öňünde tutulan täsirini ýetirer. Ähli kişi bu işe agzybirlik bilen we yhlas bilen gatnaşmalydyr. Men häzirki ýygnalyş döwründe bize ýol görkezmek üçin dargadylyşdan mysallara ýüzlenmegiň her kim üçin utançly zatdygyny gördüm; çünki Hudaý häzir bize şol wagtkydan artyk hiç zat etmejek bolsa, onda Ysraýyl hiç haçan ýygnalmazdy. Hakykaty wagyz etmek nähili zerur bolsa, ony gazetde çap etmek hem şonça zerurdyr.

> "The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.

> Reb maňa 1843-nji ýylyň çyzgysynyň Öz eli bilen ugrukdyrylandygyny görkezdi we onuň hiç bir böleginiň üýtgedilmeli däldigini; sanlaryň Onuň isleýşi ýalydygyny. Şeýle-de, Onuň eliniň käbir sanlardaky bir ýalňyşlygy üstüni basyp, gizläp durandygyny, şeýlelikde Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini görkezdi.

> "Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

> Soňra men “Gündelik” bilen baglanyşyklylykda gördüm welin, “gurban” sözi ynsan paýhasy tarapyndan goşulypdyr we tekste degişli däldir; hem-de Reb dogry düşünjäni höküm sagadynyň jaryny berenlere beripdir. 1844-den öň, birlik bar wagty, tas hemmesi “Gündelik” baradaky dogry düşünjede birleşipdi; emma 1844-den bäri, bulaşyklykda, başga garaýyşlar kabul edildi, we şondan soň garaňkylyk hem bulaşyklyk yzarlady.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> Reb maňa Wagtanyň 1844-nji ýyldan bäri synag bolmandygyny we wagtyň mundan beýläk hiç haçan ýene-de synag bolmajakdygyny görkezdi.

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> Soňra Reb gelmezinden öň mukaddesleriň heniz Köne Iýerusalime gitmelidigi we ş.m. baradaky uly ýalňyşlykda bolan käbir adamlara ünsüm çekildi. Şeýle garaýyş, üçünji perişdäniň habary astyndaky Hudaýyň häzirki işinden aňy we gyzyklanmany sowup biljek häsiýete eýedir; çünki eger biz Iýerusalime gitmeli bolsak, onda aňymyz tebigy ýagdaýda şol ýerde bolar, hem-de serişdelerimiz mukaddesleri Iýerusalime ýetirmek üçin beýleki maksatlar üçin ulanylman saklanyp galar. Men olaryň bu uly ýalňyşlyga ýol bermekleriniň sebäbiniň, birnäçe ýyllardan bäri bolup gelen ýalňyşlyklaryny boýun alyp, olardan ýüz öwürmändikleri sebäpli bolandygyny gördüm. Review and Herald, 1850-nji ýylyň 1-nji noýabry.

Do you see them? Do you know what I am talking about?

Olary görýärsiňizmi? Meniň näme hakda aýdýandygymy bilýärsiňizmi?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Bolýar. Eger biz şu soňky bäş abzasynyň içine girsek, asyl nusgada «Early Writings», 74-nji sahypada tapjak zatlaryňyzdan tapawutly bolan käbir zatlary görersiňiz.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

DIŇLEÝJIDEN: Şeýlelikde, siz gutudakylaryň asyl nusgalar diýýärsiňizmi?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Gutynyň içindäkiler, bular bu asyl makaladaky soňky bäş paragrafdyr, we bu guty olary gurşap dur. Hut şu bäş paragraf soňunda Early Writings kitabynyň 74-nji sahypasyna girýär.

But, when was this printed, when was this written? November 1850.

Ýöne bu haçan neşir edildi, bu haçan ýazyldy? 1850-nji ýylyň noýabry.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Şeýlelik bilen, men bu bäş abzasdan üýtgediljek zatlary goýy şrift bilen belläp goýdum. Munuň bilen baglanyşykly bir metamorfoz bolar; sebäbi juda ýakyn geljekde, 1851-nji ýylda, Ellen G. White-yň A Sketch of the Christian Experience and Views atly kitaby çap ediler we olar bu abzasy alyp, A Sketch of the Christian Experience and Views of Ellen G. White kitabyna ýerleşdirerler. Şeýle hem, şu ýerden [Review and Herald-daky makala, 1850-nji ýylyň noýabry] A Sketch of the Christian Experience and Views of Ellen G. White kitabyna çenli, bu bäş abzasda bolup geçen käbir ownuk redaksiýa üýtgeşmeleri bar. Soňra bolsa, 1851-nji ýyldaky A Sketch of the Christian Experience and Views of Ellen G. White-den 1882-nji ýyldaky Early Writings-a çenli, ýene-de birnäçe redaksiýa üýtgeşmeleri boldy, we hut şol redaksiýa üýtgeşmeleri Early Writings kitabynyň 74-nji sahypasyny çylşyrymly edýär.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Şeýlelik bilen, asyl golýazmada jemlenýän şu bäş abzasyň birinjisinde, “23-nji sentýabrda Reb maňa görkezdi . . . ,” diýen sözler üýtgediler.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Indiki abzaslarda: «Soň men gördüm . . .»; «Soň men gördüm . . .»; «Reb maňa görkezdi . . .»; hem-de «Soň meniň ünsüm . . . gönükdirildi» diýen jümleler käbir ownuk üýtgetmelere sezewar bolýar.

Shown Ten Primary Truths in Thirteen Paragraphs

On üç abzasda görkezilen on esasy hakykat

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Emma, asyl makaladaky şu on üç abzasyň içinde onuň on sany esasy zady görkezendigini görmegiňizi isleýärin.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Indi meniň bu zatlary näme üçin goýy harplar bilen belländigimi ýatlaýaryn. Bu olaryň üýtgediljekdigi üçin däl. Men siziň üçin bir zady nygtaýaryn: eger siz görseňiz, bu on üç abzasyň içinde oňa munuň görkezilendigini . . . , munuň görkezilendigini . . . , munuň görkezilendigini . . . , munuň görkezilendigini. Ol bir zady görkezip görkezilende, ol bu barada bize aýdyp bereninden soň, soňra oňa öň ýaňy görkezilen zat bilen hökman baglanyşykly bolmadyk başga bir zat görkezilýär: “Maňa munuň görkezilendigi . . . ; maňa munuň görkezilendigi . . . ; maňa munuň görkezilendigi . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Meni barlap, ony özüňiz okap bilersiňiz, emma oňa şu on üç paragrafda on esasy hakykat görkezildi.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Oňa görkezilen zatlar şulardyr. Oňa Hudaýyň söýgüsi barada, sadakalar barada, näsaglar üçin doga barada, ruhy gatnaşyk gullugy barada, Müňýyllyk bilen baglanyşykly Ýedi Soňky Bela barada, täze ýagtylyk barada, 1844-nji ýyldan soňky ýygnalyş barada, neşir işi barada, 1843-nji ýylyň Çyzgysy barada, “Gündelik” barada, synag hökmünde “wagt” barada hem-de Iýerusalime zyýaratlar barada görkezildi. Eger muny üns bilen okaýan bolsaňyz, bu pikir akymy däldir. Bu örän anyk ýagdaýda: “Maňa bu görkezildi” diýen häsiýete eýedir; we ol özüne görkezilen zady ýazga geçirýär; üstesine-de, oňa görkezilen zat hökmany suratda başga bir zat bilen baglanyşykly bolmazlygy mümkin. Muny görmegiňiz gerek; sebäbi olar bu abzasy jemläp başlanda, onuň hakykatda aýtmadyk bir zadyny aýdýan ýaly pikir döredip başlaýarlar.

Review and Herald, November 1, 1850

Review and Herald, 1850-nji ýylyň 1-nji noýabry

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Bolýar. 1850-nji ýylyň noýabryndan garap çykýan bäş abzasymyzyň birinji abzasyňa üns beriň.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> “23-nji sentýabrda Reb maňa Öz halkynyň galanjasyny yzyna getirmek üçin ikinji gezek elini uzadandygyny görkezdi, hem-de bu ýygnalyş döwründe tagallalaryň iki esse artdyrylmalydygyny görkezdi. Pytradylyş döwründe Ysraýyl uruldy we parçalandy; emma indi, ýygnalyş döwründe, Hudaý Öz halkyny sagaldar we ýaralaryny daňar. Pytradylyş döwründe hakykaty ýaýratmak üçin edilen tagallalar örän az täsir edýärdi, juda az zat ýa-da asla hiç zat gazanmaýardy; emma ýygnalyş döwründe, Hudaý Öz halkyny ýygnamak üçin elini uzadanda, hakykaty ýaýratmak üçin edilen tagallalar niýetlenen netijesini berer. Ähli adamlar bu işde birleşen we yhlasly bolmalydyrlar. Men häzir ýygnalyş döwründe bize ýol görkezmek üçin pytradylyş döwrüne mysal hökmünde ýüzlenmegiň islendik adam üçin utançly zatdygyny gördüm; çünki Hudaý indi biziň üçin şol wagt edişinden artyk zat etmejek bolsa, Ysraýyl hiç wagt ýygnalmazdy. Hakykaty wagyz edilişi ýaly gazetde çap etmek hem şonça zerurdyr.” —

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Şol abzasdaky soňky sözlem şeýle diýýär: «Hakykatyň wagyz edilşi ýaly, onuň metbugatda çap edilmegi hem edil şonça zerurdyr». Bolýar. Bu pikir taşlanar.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Göz öňünde tutýan bäş abzasymyzyň ikinjisinde: „Reb maňa görkezdi“ diýilýän ýerde, onuň aşagy çyzylandygyny görýäňiz.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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."—

—«Reb maňa 1843-nji ýylyň çyzgysynyň Öz eli tarapyndan ugrukdyrylandygyny, onuň hiç bir böleginiň üýtgedilmeli däldigini görkezdi; sanlaryň hem Onuň isleýşi ýaly bolandygyny. Onuň eliniň käbir sanlardaky bir ýalňyşlygy örtüp gizländigini, şonuň üçin Onuň eli aýrylýança muny hiç kimiň görüp bilmändigini görkezdi.»—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Sahypanyň ýokarsyndaky şu dört paragrafda meniň aşagy çyzylan islendik zadymyň sebäbi şudur: olar 1851-nji ýylda Ellen G. Waýtyň A Sketch of the Christian Experience and Views atly neşirinde gaýtadan çap edilende redaksiýa üýtgetmelerine sezewar bolar.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Bolýar. «Reb maňa görkezdi» üýtgediler; «Onuň eli bilen» üýtgediler; «onuň hiç bir bölegi üýtgedilmeli däldir» üýtgediler.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Soňra sahypadaky indiki goýy şriftli abzasda [dördünji abzasda] şeýle diýilýär,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—«Reb maňa Wagtyň 1844-nji ýyldan bäri synag bolmandygyny we wagtyň indi hiç haçan gaýtadan synag bolmajakdygyny görkezdi.»—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

«Reb maňa görkezdi», ýagny, bu üýtgediler. Indiki ýylda Ellen G. White-nyň Hristian tejribesiniň we garaýyşlarynyň gysgaça beýanynda olar şol bir sözlemli abzasy alyp, ony öňki abzas bilen birleşdirerler. Olar ony bir abzas ederler.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Ýöne, mundan başga-da, haýsydyr bir söz ýa-da sözler galyň şrift bilen görkezilen bolsa, onda başga hili üýtgeşmeler hem bolar; men näme diýmek isleýändigime bir mysal getirerin.

And in the third paragraph it says,

Üçünji abzasynda şeýle diýilýär,

—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—Soňra men “Gündelik” bilen baglanyşyklylykda, “gurban” diýen sözüň adam akyly tarapyndan goşulandygyny, hem-de onuň mätä degişli däldigini gördüm; Rebbiň bolsa onuň dogry düşünilişini höküm sagady baradaky jarçylygy berenlere berendigini gördüm. 1844-nji ýyldan öň, jebislik bar wagty, tas diýen ýaly hemmeler “Gündelik” baradaky dogry garaýyşda birleşipdiler; emma 1844-nji ýyldan bäri, bulaşyklygyň içinde, başga garaýyşlar kabul edildi, munuň yzýany bilen garaňkylyk we bulaşyklyk geldi.—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Soňra şol sahypadaky indiki goýy şriftli abzasa [dördünji abzasa] şeýle diýilýär,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Reb maňa wagtyň 1844-nji ýyldan bäri synag bolmandygyny, hem-de wagtyň indi hiç haçan gaýtadan synag bolmajakdygyny görkezdi.”

"The Lord showed me," that is going to be changed.

«Reb maňa görkezdi» diýilýäni üýtgediler.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Olaryň indiki ýylda Ellen G. White-nyň *A Sketch of the Christian Experience and Views* atly eserinde etjek zatlary şudur: şol bir sözlemden ybarat abzasy öňki abzas bilen birleşdirjekler. Ony bir abzasa öwürjekler.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Olar “Reb maňa görkezdi” diýen jümläni “Maňa hem görkezildi” diýip üýtgetjek bolýarlar. Bolýarmy? Olar şol iki abzasy bir abzasa öwürjek bolýarlar we ony 1851-nji ýylda “Maňa hem görkezildi” diýip üýtgetjek bolýarlar.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—«Soňra maňa şeýle uly ýalňyşlyga düşen käbir adamlar görkezildi: ýagny Reb gelmezden öň mukaddesleriň entek Köne Iýerusalime gitmelidigi we ş.m. Şeýle garaýyş, üçünji perişdäniň habary astyndaky Hudaýyň häzirki işinden akyly we gyzyklanmany sowup goýmak häsiýetine eýedir; çünki eger biz Iýerusalime gitmeli bolsak, onda pikirlerimiz tebigy ýagdaýda şol ýerde bolar, hem-de serişdelerimiz mukaddesleri Iýerusalime ýetirmek üçin beýleki maksatlara berilmän saklanyp galar. Men olaryň näme üçin bu uly ýalňyşlyga gitmäge ýol berlendiklerini gördüm: munuň sebäbi, olaryň birnäçe ýyllaryň dowamynda içinde bolup gelen ýalňyşlyklaryny boýun almadyklary we terk etmedikleridir». Review and Herald, 1850-nji ýylyň 1-nji noýabry.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Emma, siz “Early Writings” kitabyna ýeteniňizde, olaryň näme edýändigini bilýäňizmi? Olar “Maña hem görkezildi” diýen jümläni aýyrýarlar; şol bir abzasy “Early Writings” kitabynda şeýle diýilýär: “1844-nji ýyldan öň agzybirlik bar wagty, tas hemmesi —‘Daily’ hakyndaky dogry garaýyşda birleşipdiler; ýöne 1844-nji ýyldan bäri, bulaşyklykda, başga garaýyşlar kabul edildi, şonuň yzyna garaňkylyk we bulaşyklyk eýerdi.” Olar “Maña hem görkezildi” diýen jümläni aýyrdylar, indiki sözlem bolsa: “1844-nji ýyldan bäri wagt synag bolmandy.” Birden siz wagt hakyndaky synag däldigi baradaky bu pikiriň oňa aýratynlykda görkezilen zatlaryň biridigini bilmersiňiz. Siz munuň “Daily” baradaky onuň ýagtylygynyň, ýalan garaýşyň bulaşyklyk döretmegi bilen bagly bölegi bolandygyna ynanarsyňyz.

That is not the original. You have the original. Check it out.

Bu asyl nusga däl. Asyl nusga sende bar. Ony barlap gör.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Indiki Ädim (Ikinji Ädim) — 1851: Ellen G. White-yň Mesihi Tejribesi we Garaýşy barada Gysgaça Beýanat

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Soňra munuň aşagynda, 1851-nji ýylda neşir edilen Ellen G. White-nyň «Hristian Tejribesi we Garaýşyň Gysgaça Beýany» bar; şeýle hem, bolup geçen üýtgeşmeleriň bölekleýin görkezilişi bar, we örän, örän möhüm bir üýtgeşme bar.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should 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.

23-nji sentýabrda Reb maňa Öz halkynyň galan bölegini yzyna getirmek üçin elini ikinji gezek uzadandygyny görkezdi, hem-de bu ýygnalyş döwründe tagallalaryň iki esse artdyrylmalydygyny. Dargadylyşda Ysraýyl uruldy we parçalandy; emma indi, ýygnalyş döwründe, Hudaý Öz halkyny sagaldar we ýaralaryny sarar. Dargadylyşda hakykaty ýaýratmak üçin edilen tagallalar örän az täsirli boldy, örän az zat ýa-da hiç zat amala aşyrmady; emma ýygnalyşda, Hudaý Öz halkyny ýygnamak üçin elini uzadan wagtynda, hakykaty ýaýratmak ugrunda edilen tagallalar öz niýetlenen täsirini berer. Hemme kişi bu işde birleşmeli we yhlasly bolmaly. Maňa görkezildi ki, häzirki ýygnalyşda bize ýol görkezmek üçin dargadylyşa mysallar hökmünde ýüzlenmek islendik adam üçin nädogrudyr; çünki eger Hudaý häzir biziň üçin şonda edişinden artyk hiç zat etmese, onda Ysraýyl hiç wagt ýygnalmazdy. [Aýryldy: Hakykatyň wagyz edilşi ýaly, onuň gazetde çap edilmegi hem şonça zerurdyr.] [Abzaslar birleşdirildi] Men 1843-nji ýylyň çyzgysynyň Rebbe degişli el tarapyndan ugrukdyrylandygyny gördüm, [öň—“Onuň eli tarapyndan”] we onuň üýtgedilmeli däldigini; [öň—“onuň hiç bir bölegi üýtgedilmeli däldigini”] sanlaryň Onuň isleýşi ýaly bolandygyny. Onuň eliniň onuň üstünde bolandygyny, we sanlaryň käbirindäki bir ýalňyşy gizländigini, şeýlelikde Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini.

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Soňra men “Gündelik” bilen baglanyşyklylykda gördüm welin, “gurbanlyk” sözi ynsan akyly tarapyndan goşulypdyr we ol tekste degişli däldir; hem-de Reb hökümiň sagady baradaky gymy-gywşy yglan edenlere onuň dogry düşünjesini beripdir. 1844-nji ýyldan öň, birlik bar wagty, tas hemmesi “Gündelik” baradaky dogry garaýyşda birleşipdi; emma 1844-nji ýyldan bäri, bulaşyklykda, başga garaýyşlar kabul edildi, şonuň yz ýanyndan garaňkylyk we bulaşyklyk geldi. [Abzaslar birleşdirildi] Men şeýle hem gördüm [Öň — “Reb maňa görkezdi”] welin, 1844-nji ýyldan bäri wagt synag bolmandyr we wagt indi hiç haçan gaýtadan synag bolmaz.] Ellen G. White-yň Hristian tejribesiniň we garaýyşlarynyň gysgaça beýany, ExV 61–62.

Time not Connected with the Message of the Third Angel

Üçünji Perişdäniň Habary bilen Baglanyşykly Bolmadyk Wagt

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen Waýtyň ahyrsoňy Irki Ýazgylarda ýerleşen görnüşden tapawutly başga bir görnüşi bardy. Onuň birnäçe görnüşi bolupdy; emma, bir görnüşinde oňa bir zat aýdylýar; oňa bir abzasy aýdylýar, ol hem ony ýazyp alýar.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

Reb maňa üçünji perişdäniň habarynyň gitmelidigini we Rebbiň dagynyk çagalaryna wagyz edilmelidigini görkezdi; ol wagt bilen baglanyşdyrylmaly däldir, çünki wagt indi hiç haçan ýene-de synag bolmaz. Men käbirleriniň wagt barada wagyz edilmeginden döreýän ýalan joşguna düşýändiklerini gördüm; üçünji perişdäniň habary wagtyň berip biljek güýjünden has güýçlüdir. Men bu habaryň öz binýadynyň üstünde durup bilýändigini, ony güýçlendirmek üçin wagta mätäç däldigini, onuň gudratly güýç bilen öňe gitjekdigini, öz işini ýerine ýetirjekdigini we adalatda gysgaldyljakdygyny gördüm.” Ellen G. White-yň Hristian Tejribesiniň we Garaýyşlarynyň Gysgaça Beýany, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Ol ýerde ol näme hakda aýdýar? Üçünji Perişdäniň Habaryny indi hiç haçan wagt bilen gaýtadan baglanyşdyrmaly däl diýýär, şeýlemi?

Amen? Are you with me?

Amin? Men bilen birge bolýarsyňyzmy?

Where do you find this? Where is it located?

Muny nireden tapýarsyňyz? Ol nirede ýerleşýär?

FROM THE AUDIENCE: (No response.)

DIŇLEÝJILERDEN: (Jogap ýok.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

DIŇLEÝJILERDEN: Hristian Tejribäniň we Garaýyşlaryň Gysgaça Beýany.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Ellen G. Whiteyň Mesihi Tejribesi we Garaýyşlarynyň Gysgaça Beýany, 48-nji sahypa, 48-nji sahypa.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Bolýar. 1850-nji ýylyň noýabryndaky Review and Herald neşirinden alnan, biziň ara alyp maslahatlaşýan bu parçamyzy nireden tapýarys; ol Ellen G. White-yň A Sketch of the Christian Experience and Views atly eseriniň haýsy ýerinde ýerleşýär? Hawa, ol siziň bellikleriňizde biraz yza seretseňiz, Ellen G. White-yň A Sketch of the Christian Experience and Views atly eseriniň 61-nji we 62-nji sahypalarynda ýerleşýär.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Sizde Ellen G. White-nyň *A Sketch of the Christian Experience and Views* atly eseriniň 48-nji sahypasynda ýazga alnan bir görnüş bar; soňra bolsa ahyrsoňunda *Early Writings* atly kitapda 61-nji we 62-nji sahypalarda ýerleşjek görnüş bar. Olar 13 ýa-da 14 sahypa bilen aýrylypdyr, şeýle dälmi?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Irki Ýazgylara gelende bolsa, olar näme etjek? Olar 48-nji sahypadaky şu abzasy alyp, onuň “wagt indi synag däldir” diýen beýanatyndan dessine soň goýjaklar. Olar iki görnüşi bir ýere jemlejekler.

Are you following what I mean?

Meniň näme diýmek isleýändigime düşünýärsiňizmi?

MAN IN THE AUDIENCE: Yes.

DIŇLEÝJILERIŇ IÇINDEN ERKEK ADAM: Hawa.

Are you following what I mean?

Meniň näme diýmek isleýändigime düşünýärsiňizmi?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

DIŇLEÝJILERIŇ ARASYNDAN ÝÜZLENILÝÄN AÝRATYN ŞAHS: (Tassyklama.)

Okay, because you are the one that I am seeing less confirmation with.

Bolýar, sebäbi seniň bilen baglanyşykly tassyklamanyň azdygyny görýärin.

The Last Step (Step Three)—1882 Early Writings

Soňky ädim (Üçünji ädim) — 1882-nji ýylyň Irki Ýazgylary

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Bolýar. Indi men siziň bellikleriňiziň 6-njy sahypasyna dolandym; indi bolsa sizde ýene-de “Early Writings” bar.

> "September 23, . . . 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.

> “23-nji sentýabr, . . . Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň olaryň käbirindäki bir ýalňyşlygyň üstünde bolup, ony gizländigini, şeýdip Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini gördüm.

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Soňra men “gündelik” bilen baglanyşyklylykda (Daniel 8:12) gördüm: “gurban” sözi ynsan akyly tarapyndan goşulypdyr, we ol tekste degişli däldir; hem-de Reb höküm sagadynyň nidasyny berenlere onuň dogry düşünilişini berdi. 1844-nji ýyldan öň, birlik bar wagty, tas hemmesi “gündelik” baradaky dogry düşünjede birdi; emma 1844-nji ýyldan bäri dörän bulaşyklykda başga garaýyşlar kabul edildi, we onuň yz ýanyndan garaňkylyk hem-de bulaşyklyk geldi. Wagt 1844-nji ýyldan bäri synag bolmady, we ol indi hiç haçan ýene synag bolmaz.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Reb maňa üçünji perişdäniň habarynyň gitmelidigini we Rebbiň pytran çagalaryna jar edilmelidigini görkezdi, emma ol wagta daňylmaly däldir. Men käbirleriniň wagt hakynda wagyz edilmeginden döreýän ýalan bir joşguny başdan geçirýändiklerini gördüm; ýöne üçünji perişdäniň habary wagt berip biljek zatlaryndan has güýçlüdir. Men bu habaryň öz düýbüniň üstünde berk durup bilýändigini we ony güýçlendirmek üçin wagta mätäç däldigini gördüm; hem-de onuň uly gudrat bilen gidip, öz işini ýerine ýetirjekdigini we dogrulykda gysgaldyljakdygyny gördüm.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Soňra men, Köne Ýerusalime gitmegiň öz borjudydygyna ynanmagyň uly ýalňyşlygynda bolan käbir adamlara gönükdirildim . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Munuň goýy şrift bilen berilmeginiň sebäbi şudur: bu ýerde şeýle diýilýän abzas bar: “. . . Bileleşik bar wagty, 1844-den öň, olaryň tas hemmesi —‘gündelik’ baradaky dogry garaýyşda birleşipdi; emma 1844-den bäri dowam eden bulaşyklykda başga garaýyşlar kabul edildi, şonuň yzyndan garaňkylyk we bulaşyklyk geldi. 1844-den bäri wagt synag bolmady, mundan beýläk hem ol hiç haçan synag bolmaz.” Siz şuny ýatda saklamaly: onuň bu görnüş baradaky ilkinji ýazgysynda ol aslynda: “Maňa 1844-den bäri wagtyň synag bolmandygy görkezildi” diýipdi, we bu başga bir abzasdy. Ol özüne ‘Gündelik’ barada görkezilen zat bilen wagtyň synag bolşy barada özüne görkezilen zadyň arasynda tapawudyň bardygyny anyk edipdi; şeýle hem Üçünji Perişdäniň Habar bilen baglanyşykly wagtyň ýokdugy barada söz açýan indiki abzas ilkinji görnüşde ýokdy. Ol Life Sketches-iň 61 we 62-nji sahypalarynda däl-de, 48-nji sahypasynda ýerleşýärdi.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Emma, 1882-nji ýylda neşir edilen “Early Writings” kitabyna geleniňizde, olar bu ýazgylary bir ýere jemlediler; şonuň üçinem, 1930-njy ýyllara ýeteniňizde we siz Adventizmde çuň garaňkylyga ugrap barýarkaňyz, Willie White “Daily” meselesini öwreneniňizde ony wagt nukdaýnazaryndan öwrenmelidigiňizi aýdanda — “Bagyşlaň, Willie, siziň jogapkärçiligiňiz pygamberlik Ruhunyň anyk taryhy ýazgysyny berýän adam bolmakdy. Siz pygamberlik Ruhuny inkär edýän tarapy ýeňmeli bolmalydyňyz. Emma siz ‘Early Writings’, 75-nji sahypa baradaky beýanatyňyzda asyl çeşmeleri äsgermezlik etdiňiz, şol asyl çeşmeler bolsa şuny aýdýar: siz ‘Daily’-niň ‘Early Writings’, 74-nji sahypada wagt nukdaýnazaryndan garalmaly diýen delilini öňe sürende, bu düýbünden hakykata laýyk däldir.” — Bu dogry däldir! Muny pygamberlik Ruhundaky ýazgylar tassyklaýar diýip bolmaz. Muny şol döwrüň taryhy hem tassyklaýar diýip bolmaz.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Bolýar. 1-nji nokat: Uýam Waýt Early Writings, 74-de “Daily” barada dogry düşünjäniň bardygyny aýdýar. Soňra taryhyň dowamynda öňe sürlen esasy delil şudur: Early Writings, 74-däki şol parçany öwreneniňde, ony wagt kesgitlemegiň çäginde goýmalydygyň. Bu delil galp; ol esasly däldir!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Şeýlelikde, indi biz diňe Gündelik babatda dogry bir garaýşyň bardygy baradaky ýagdaý bilen ýüzbe-ýüz bolup galýarys. Bolýarmy? Emma, biz bu paragrafdan ýene bir pikiri ele alarys.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Ol şeýle diýýär: «23-nji sentýabrda Reb maňa görkezdi . . . .» 23-nji sentýabrda, haçan? 1850-nji ýylda: «1850-nji ýylyň 23-nji sentýabrynda Reb maňa görkezdi.»

What did He show her?

Ol oňa näme görkezdi?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Ol oňa görkezilen zatlaryň biri-de, 1844-nji ýyldan bäri “Gündelik” baradaky başgaça garaýyşlaryň kabul edilendigidi.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

1850-nji ýylyň 23-nji sentýabrynda Reb maňa görkezdi . . . . 1844-den öň, agzybirlik bar wagty, diýen ýaly hemmeler “Gündelik” baradaky dogry garaýşa birleşipdi; emma 1844-den bäri, bulaşyklykda, başga garaýyşlar kabul edildi, we munuň yzysüre garaňkylyk hem-de bulaşyklyk geldi. The Review and Herald, November 1850.

March 1850 The "Daily" is the Earthly Sanctuary

1850-nji ýylyň mart aýy “Gündelik” Ýerdäki Mukaddes Ýerdir

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Şeýlelikde, 6-njy sahypanyň aşagynda 1850-nji ýylyň mart aýyndaky “Review and Herald” neşirinden alnan bir abzas bar, ol hem David Arnoldyň makalasydyr.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> Ol [Daniel] hem şol bir sütemkär güýji görýär —«şazadalaryň Şazadasyna garşy çykýan»; şeýlelikde, Sinaýda bellenip, Nesil gelýänçä her gün berjaý edilmegi üçin goýlan ähli gündelik gurbanlyklaryň kanuny güýjüne soň berýär. Ine şu ýerde mazmunyň özi, ýa-da beýik antitipik gurban bolan Mesih rim esgerleri tarapyndan öldürildi. Şeýlelikde Rim arkaly —«gündelik gurbanlyk aýrylyp taşlandy», hem-de «mukaddes ýeriniň» ýerleşýän ýeri rimli serkerde Tit tarapyndan, ol Iýerusalim şäherini we öz içinde —«mukaddes ýeri» saklaýan Hudaýyň ybadathanasyny ýykan mahaly, ýumruldy. Ine şu ýerde Mesihiň pygamberlik beýanatynyň amala aşmagy başlandy. «Olar gylyjyň agzy bilen ýykylarlar we ähli milletleriň arasyna ýesir alnyp gidilerler, hem-de Iýerusalim başga milletler tarapyndan depelener, GENTILLERIŇ WAGTLARY DOLÝANÇA.» Luka 21:24. David Arnold, Review and Herald, Mart 1850, Tom 1, No. 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Bu makalada Dawid Arnold Danyýel kitabyndaky „Gündelik“ düşünjesiniň miladydan soňky 70-nji ýylda butparaz Rim tarapyndan aýrylan Iýerusalimdäki ýewreý mukaddes ýerini aňladýandygyny öwredýär.

September 1850 The "Daily" is Christ's Sanctuary Ministry

1850-nji ýylyň sentýabry “Gündelik” Mesihiň Mukaddes Ýerdäki Hyzmatydyr

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Soňra 1850-nji ýylyň sentýabrynda, şol ýylyň özünde — aýtmakçy bolsam, 1850-nji ýylda Review and Herald neşiriniň redaktory kimdi? Onuň ady Jeýms Waýtdyr.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Şeýlelik bilen, Jeýms Waýt 1850-nji ýylyň sentýabrynda Krosieriň “Gündelik” diýlen zadyň Mesihiň Mukaddes ýerindäki hyzmatyny aňladýandygyny öwredýän bir makalasyny çap edýär.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Indi, Jeýms Waýt muny gönüden-göni öwretmeýär, emma adamlar ol ýerdäki many çykarmany alyp, munuň onuň öwredýäni diýýärler. Men muny näme üçin aýdýaryn? Men muny şu sebäpli aýdýaryn: 1850-nji ýylyň sentýabrynda Waýt uýamyz 1844-nji ýyldan bäri Gündelik barada başga garaýyşlaryň garaňkylykda kabul edilendigini we munuň yzysüre bulaşyklygyň gelendigini aýdýar.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Bu iki garaýyş [Arnold we Crosier] Gündelik baradaky, onuň butparazlykdygy hakdaky Pioner garaýşy däldir.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

7-nji sahypada bolsa, Krosieriň makalasyndaky iki abzasy bar; ol ýerde ol Gündeligiň Mesihiň Mukaddes Ýerdäki gullugydygyny netije çykarýar.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—Onuň Mukaddes ýeriniň mekany ýykyldy;” Daniýel 8:11. Bu ýykylyş Rim häkimiýetiniň günlerinde we onuň üsti bilen boldy; şonuň üçin bu aýatda aýdylýan Mukaddes ýer Ýer hem däl, Palestina hem däl, sebäbi birinjisi ýykylşyşda, bu wakadan 4,000 ýyldan hem öň ýykylan, ikinjisi bolsa ýesirlik döwründe, bu aýatda beýan edilýän wakadan 700 ýyldan hem öň ýykylan bolupdy, üstesine-de olaryň hiç biri hem Rim täsiri bilen bolmandy.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> „Ýere ýykylan Mukaddes ýer, özüni asman goşunynyň Şazadasy bolan Isa Mesihiň garşysynda ulaldan Rimiň garşy çykan şol Özüniki bolup durýar; Pawlus bolsa Onuň Mukaddes ýeriniň asmanda ýerleşýändigini öwredýär. Ýene-de, Daniel 11:30–31: —Kittim gämileri oňa garşy geler; şonuň üçin ol gamgyn bolar, yza döner we mukaddes ähtnama garşy (hristianlyga garşy) gaharyny saçar (jezalandyryş hasasy hökmünde); şeýle hem eder; ol hatda ýene dolanyp, mukaddes ähtnamany taşlanlar bilen (ruhanylar we ýepiskoplar bilen) düşünişer. We goşunlar (raýat hem dini güýçler) onuň tarapynda durar, olar hem (Rim we mukaddes ähtnamany taşlanlar) güýç Mukaddes ýerini haram ederler.’ Bu näme bolupdy, ýagny Rim bilen hristianlygyň ilçileri birleşip nämäni haram etdiler? Bu birleşik —mukaddes ähtnama’ garşy döredilipdi, olar bolsa şol ähtnamanyň Mukaddes ýerini haram etdiler; muny bolsa, edil Hudaýyň adyny haram edip bilşleri ýaly edip bildiler; Ýeremiýa 34:16; Ýezekil 20; Malakiýa 1:7. Bu, Onuň adyny murdar etmek ýa-da küpürlemek bilen deňdi. Şu manyda bu —syýasy-dini’ janawar Mukaddes ýeri haram etdi (Ylham 13:6) hem-de ony asmandaky ornundan ýere ýykdy (Zebur 102:19; Ýeremiýa 17:12; Ýewreýler 8:1–2), haçan-da olar Rimi mukaddes şäher diýip atlandyryp (Ylham 21:2), Papany şol ýerde —Reb Hudaý Papa’, —Mukaddes Ata’, —Ybadathananyň Başlygy’ we ş.m. ýaly atlar bilen oturdyp, şol galp —Hudaýyň ybadathanasynda’ onuň Isanyň hakykatda Öz Mukaddes ýerinde edýän işlerini edýärin diýip yglan eden mahaly; 2 Selanikliler 2:1–8. Mukaddes ýer aýak astyna salyndy (Daniel 8:13), edil Hudaýyň Ogly hem aýak astyna salnan ýaly. (Ýewreýler 10:29.)” O. R. L. Crosier, —Mukaddes ýer’, Review and Herald, sentýabr, 1850.

The Logic of James White

Jeýms Uaýtyň Logikasy

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Eger Jeýms Waýt has gowusyny bilýän bolsa, näme üçin bu makalany çap ederdi? Munuň sebäbi bellikleriňizde görkezilen “Jeýms Waýtyň logikasy”dyr.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Lapyklykdan soň neşir edilen ilkinji zat A Word to the Little Flock diýlip atlandyrylýar, we şol neşirde awtor bolan üç adam James White, Ellen White we Joseph Batesdi. 1844-nji ýylyň 22-nji oktýabryndan soň, şol ýoldan ýöreýän adamlar tarapyndan neşir edilen ilkinji zat şu makalady; we bu makalada White uýamyz Crosieriň garaýşyny goldaýar, onuň “Daily” baradaky garaýşyny däl-de, Mesihiň Mukaddes Ýerden Iň Mukaddes Ýere geçmegi baradaky garaýşyny.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Üns beriň, bu Sýostr Waýtdyr. Şonuň üçin Jeýms Waýt Krozýeriň makalasyny çap etmäge taýýardy, ol şeýle diýýär,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

“Men 2300 günüň ahyrynda tämizlenmeli Mukaddes ýeriň, Mesihiň hyzmatçysy bolan Täze Iýerusalim Ybadathanasydygyna ynanýaryn.” — bu Ellen Waýt — “Reb maňa bir ýyldan-da gowrak wagt öň görnüşde görkezdi welin, Dogan Krozýer Mukaddes ýeriň tämizlenmegi we ş.m. baradaky hakykat nuruna eýe bolupdyr; hem-de Dogan C.-niň 1846-njy ýylyň 7-nji fewralyndaky Day-Star, Extra neşirinde bize beýan eden garaýşyny ýazyp çykarmagy Onuň islegi bolupdyr. Men şol Extra neşirini her bir mukaddese maslahat bermäge Reb tarapyndan doly ygtyýarlydygymy duýýaryn.

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

Bu setirleriň size we olary okap biljek ähli eziz çagalara bereket bolmagyny doga edýärin. Kiçi Süri Üçin Bir Söz, 1847-nji ýylyň 12-nji maýy.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Şeýlelik bilen, şu günüň özünde hem, Adventizmdäki häzirki zaman taryhçylarynyň käbiri: “Ana, şoňa serediň. Ellen Waýt Krosýeriň makalasyna doly we umumy makullamasyny berýär; şonuň üçinem, Gündelik hakda Krosýeriň Mesihiň Mukaddes ýerindäki gullugydyr diýip aýdan zady hökmany suratda dogrudyr” diýýärler. Emma muny aýdýanlarynda, olar taryhy ýoýýarlar; sebäbi Krosýeriň makalasy sekiz bölümden ybaratdy we ilkibaşdan Adventistler şol bölümleriň dördüsiniň tutuşlygyna garaňkylykdygyna düşündiler, hem-de olar Adventizmde hiç haçan, asla hiç haçan, gaýtadan neşir edilmedi.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Mysal hökmünde, onuň şol makaladaky garaýyşlarynyň biri Isanyň gaýtadan gelende müň ýyllap parahatçylygyň boljakdygy hakyndadyr. Adventistler muňa ynanmaýarlar we hiç haçan hem ynanmandylar. Şeýle düşünje William Milleriň ret eden düşünjesidir; hut şol ret ediş William Milleri hakykata düşünmegiň dogry ýoluna goýýar. Bu taglymat Millerit düşünjesine gönüden-göni garşy gelýän taglymatlaryň biridir.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Şeýlelik bilen, Crosier sekiz bölümden ybarat bu makala bilen çykyş edeninde, onuň bu bölümleriniň dördüsiniň gaýtadan neşir edilip bilinmeýändigini bada-bat bilýärler.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Emma, Jeýms Waýt, Krosieriň Gündeligiň Mesihiň Mukaddes Ýerdäki gullugydygyny çaklaýandygyny görkezýän bölegini çap edýär; emma ol diňe şol dört bölümi täzeden çap etjek. Ol beýleki dört bölümi täzeden çap etjek däl. Ýöne Jeýms Waýtyň Krosieriň şol dört bölümini täzeden çap edip bilmegi üçin, ony iki sany neşirde çap etmeli bolýar. Ol muny 1850-nji ýylyň sentýabrynda iki gezek çap etmeli boldy.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

1850-nji ýylyň sentýabrynda onuň Review and Herald neşirinde ýeterlik ýer bolmadykdygy üçin, Mesihiň Mukaddes Ýerden Ählitaraplaýyn Mukaddes Ýere geçişi baradaky Crosieriň makalasynyň hemmesini ýerleşdirip bilmek maksady bilen, ol 1850-nji ýylyň sentýabrynda Review and Herald-yň iki sany sanyny çap etdi.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Indi, siz Gerard Damsteegtden onuň taryhy taýdan şeýle baha berýändigini görersiňiz: Adventistler hemişe Crosieriň makalalarynyň käbir bölekleriniň nädogrudygyny we olaryň gaýtadan neşir edilip bilinmejekdigini bilipdirler.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Ol [Ellen Harmon] şeýle diýdi: —Reb maňa bir ýyldan gowrak wagt ozal görnüş arkaly görkezdi welin, Dogan Crosier Mukaddes ýeriň tämizlenişi we ş.m. baradaky meselede hakyky ýagtylyga eýe eken; hem-de Dogan C.-niň 1846-njy ýylyň 7-nji fewralyndaky Day Star Extra-da bize beýan eden garaýşyny ýazyp çykmagy Onuň islegi eken. Men Reb tarapyndan şol Extra-ny her bir mukaddes ynsana maslahat bermäge doly ygtyýarlydygymy duýýaryn' (Hat. E. G. White-dan Curtis-e, Word to the Little Flock, 12). Ýedinji gün Adventistleri adatça bu beýannamany şeýle manyda düşündiripdirler: Crosieriň beýanatlarynda ýalňyşlyklar ýok däldi, emma onuň esasy tipologik delillendirmesi dogrydy. Makalanyň gaýtadan çap edilen nusgalary olaryň nädogry hasap eden taraplaryny aýryp goýupdyr. P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Onuň Doly Resminamasyny Hiç Haçan Gaýtadan Çap Edip Bilmezdi

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Indi, indiki sahypada siz W. A. Spaýseriň şol bir zada şaýatlyk edýändigini görersiňiz: olar hemişe Krozýeriň makalalarynda ýalňyşlygyň bardygyny bilýärdiler, şonuň üçin hem şol dört bölümi hiç haçan gaýtadan neşir etmediler.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Aýtmak gynandyryjy bolsa-da, ýaş Crosier Sabat hakykatynyň nurunda örän gysga wagt ýöredi. Soňra ol özüniň berkarar edilmegine kömek eden mukaddes ýer baradaky taglymaty ret etdi. Öňdebaryjy doganlarymyz onuň mukaddes ýer baradaky düşündirişini irki neşirlerinde birnäçe gezek gaýtadan çap etdiler, emma onuň tutuş resminamasyny hiç haçan gaýtadan çap edip bilmediler. Onda ol mukaddes ýer baradaky düşündirişe geljek döwür hakynda käbir pikirleri — wagtlaýyn müňýyllygy, şeýle hem Ikinji Gelişde bu ýer ýüzünde şöhratly bir döwri — goşupdy. Doganlarymyz bu zatlary hemişe aýryp goýýardylar. Geljek döwür baradaky bu taglymatlar şol günlerde hemme ýere ýaýrapdy. Bu taglymat anyk advent habaryna hiç haçan laýyk gelmedi; we, ähtimal, şu ýalňyş hamyrmaýa ýaşrak adamlaryň Sabat we mukaddes ýer hakykatlaryndan daşlaşmagyna hem sebäp bolupdyr. Ol tiz wagtdan biziň irki hereketimize garşy ajy garşylyga ýüz urdy." W. A. Spicer, Review and Herald, 14-nji dekabr, 1939-njy ýyl

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Esasy zat şudur: şu günler käbir adamlar bar, olar Sister Waýtyň *A Word to the Little Flock* eserinde Crosieriň makalasyna beren goldawyny alýarlar; meselem, Heidi Heikes ýaly adamlar, “Gündelik” meselesini Mesihiň Mukaddes Ýerdäki gullugy diýip görkezýän akmak kitaby bilen tanalýan Heidi Heikes. Bu onuň delilleriniň biridir.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Munu edýän adamlar taryhy faktlary äsgermezlik edýärler. Olar hiç haçan Crosieriň ähli makalalaryny gaýtadan çap edip bilmezdiler. Şeýle hem, Ellen Whiteyň A Word to the Little Flock eserindäki goldawynyň Crosieriň tutan tutuş ornuny dolulygyna goldaýandygyny nygtamak, Adventistleriň müň ýyllyk parahatçylyk boljakdygyna ynanýandygyny öňe sürmek bilen deňdir. Bu manysyz bir delildir.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Bu taryhy ýoýup görkezmekdir, we bu adamlary aldap, bulaşyklyk hem-de garaňkylyk döretmek üçin edilýär.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Şeýlelik bilen, sizde iki taryhçy bar: dünýäden öten Spiser we heniz diri Damstigt; emma men size kepil geçýärin, meniň öňe sürýän zatlarym bilen Spiser-de, Damstigt-de, olaryň hiç biri ylalaşmazdy. Ýagny, ylalaşmazdylar. Şeýlelikde, sizde meniň aýdýan zadym bilen baglylykda biri-birine garşy durýan iki taryhçy bar, ýöne olar bu meselede bir pikirdedirler. Ellen Waýtyň Krosieriň makalasyny goldamagyndan onuň içindäkileriň hemmesiniň kämil bolandygyny aňlatmak üçin asla hiç hili esas ýokdur.

The Advent Review—Volume 1, Auburn NY, Number 3

Adwent Syny — 1-nji tom, Auburn, Nýu-Ýork, 3-nji sany

The Advent Review—Volume 1, Auburn NY, Number 4

Adwent Syny — 1-nji tom, Auburn, Nýu-Ýork, 4-nji sany

The Advent Review—Volume 1, Auburn NY, Number Special

Adwent Gözden Geçirişi — 1-nji tom, Obörn, Nýu-Ýork, Ýörite sany

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Jeýms Waýt 1850-nji ýylyň sentýabrynda The Review and Herald neşiriniň 1-nji jildiniň 3-nji sanynda Krozýeriň makalasyny çap edip başlanda,

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Emma ol ähli zady 1-nji tom, 3-nji sanyna ýerleşdirip bilmedi; şonuň üçin ol makalany The Review and Herald neşiriniň 1-nji tomunyň 4-nji sanynda tamamlady. Muny haçan etdi? 1850-nji ýylyň sentýabrynda.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Onda, 1850-nji ýylyň sentýabrynda näme boldy? Waýt uýa şeýle diýýän bir görnüş aldy: “1850-nji ýylyň 23-nji sentýabrynda Reb maňa görkezdi . . . . 1844-nji ýyldan öň, agzybirlik bar wagty, olaryň tas hemmesi «Gündelik» barada dogry garaýşa birleşipdi; emma 1844-nji ýyldan bäri, bulaşyklykda, başga garaýyşlar kabul edildi, we şondan soň garaňkylyk hem-de bulaşyklyk yzarlady. The Review and Herald, 1850-nji ýylyň noýabry.”

Who was her husband? He was the editor of The Review and Herald.

Onuň adamsy kimdi? Ol “The Review and Herald” neşiriniň redaktorydy.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Şeýlelik bilen, onuň aýaly: «Jeýms, Rebbiň maňa ýaňy näme aýdandygyny bilýäňmi? Maňa, “Gündelik” baradaky, Öňbaşçylaryň “Gündelik” butparazlykdyr diýen düşünjesine garşy gelýän garaýyşlary öňe sürmeli däl ekenik, çünki bu garaňkylyk we bulaşyklyk getirýär» diýen wagtynda, ol näme etdi?

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Onda, Jeýms Waýt näme etdi? Ol 1850-nji ýylyň sentýabrynda ýene bir Review and Herald neşir etdi, bir aýyň dowamynda üç sanysy çykdy. Ol 1-nji tom, Ýörite neşir diýlip atlandyrylýar.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Ol näme etdi? Ol Crosieriň makalasyny gaýtadan çap etdi-de, Crosieriň Gündelik hakynda aýdanlaryny aýyrdy!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Doganlar we uýalar, bu Jeýms we Ellen Waýtyň Krosýeriň Gündelik baradaky garaýşynyň nädogrudygyna hem-de onuň garaňkylyk we bulaşyklyk getirendigine düşünendikleriniň taryhy subutnamasydyr.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

“Gündelik” baradaky Krosieriň garaýşy näme bolupdyr? Ol munuň Mesihiň Mukaddes ýerdäki gullugydygyny aýdýardy.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Şeýlelik bilen, *Early Writings*, 74-de ol: “23-nji sentýabrda Reb maňa Milleritleriň ‘Daily’ baradaky dogry garaýşa eýedigini görkezdi” diýende, taryhy subutnamalar Milleritleriň şeýle düşünenini görkezýär—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Indi, Doganlar we Uýalar, Doganlar we Uýalar, şu hakykaty gözden salmaň: Bu näme diýmekdir: 1850-nji ýylyň sentýabrynda Uýam Waýta 1844-nji ýyldan bäri “Gündelik” babatda başga garaýyşlaryň kabul edilendigi görkezilýär; 1850-nji ýylyň maýynda Arnold “Gündelik”i ýewreý mukaddeshanasy hökmünde öňe sürýär; 1850-nji ýylyň sentýabrynda Krozýeriň makalasynyň 2-den 1-nji bölegi neşir edilýär, şol sanda onuň “Gündelik”i Mesihiň mukaddeshanadaky gullugy hökmünde beýan edişi hem; 1850-nji ýylyň sentýabrynda Krozýeriň makalasynyň 2-den 2-nji bölegi neşir edilýär; 1850-nji ýylyň sentýabrynda Krozýeriň makalasy gaýtadan çap edilýär, emma onuň “Gündelik” baradaky garaýşy aýrylyp taşlanýar? Näme bolup geçýär?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Bu 1850-nji ýylyň Çyzgysynyň taýýarlanan şol bir ýylydygyny görýäris, we bu Çyzgy Gündelik barada näme diýýär? «Butparaz hökmürowanlyk ýa-da GÜNDELIK aýrylyp alnan. Dan. 11:31 508.»

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen Waýt Hökmüň Sagady baradaky jarçylygyň gündelik baradaky garaýşynyň nämedigini bilýärdi. Ol olaryň dogry garaýşa eýedigini aýdanda, şol dogry garaýşyň butparaz häkimiýetiň aýrylmagyny aňladýandygyny bilýärdi; gündelik butparazlygy aňladýardy.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Şeýle hem şu 1850-nji ýylda, taryhy ýazgylar onuň hem-de adamsynyň “Gündelik” diýleniň Mesihiň Mukaddes ýerde ýerine ýetirýän gullugyny aňladýandygy baradaky taglymaty ret edendiklerini subut edýär; bu bolsa Ýedinji gün adventistler ybadathanasynyň Mukaddes Kitap Barlag Instituty tarapyndan goldanylýan taglymatdyr. Şeýle-de bu Heartland we Steps to Life ýaly öz-özüni maliýeleşdirýän gulluklaryň hem goldaýan taglymatydyr. Bu, garaňkylyk we bulaşyklyk getirýän taglymatdyr.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Indi, 1850-nji ýylyň Çyzgysy barada muňa üns beriň. Bu 1850-nji ýylyň noýabrynda bolýar. Bu, onuň görnüşi görüp, soňra ýazga geçirýän şol aýydyr; ol ýazgy ahyrsoňy 1851-nji ýylda ösüş arkaly geçip, soňra 1882-nji ýylda *Early Writing*-e girýär — hut şu aýda, hut şu aýda, 1850-nji ýylyň noýabrynda. Onda şeýle diýilýär,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Duşenbe güni biz eziz doganymyz Nicholsyň we onuň maşgalasynyň ýaşaýan ýeri bolan Dorchestere gaýdyp geldik.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Ine, şu ýerde [1850-nji ýylyň Çyzgysynyň ýokarky sag burçuna salgylanýar], “Otis Nichols tarapyndan neşir edildi, Dorçester, Massaçusets.” Şeýlemi? Ol munuň hakynda aýdýar, şeýle dälmi? Muny, şu Çyzgyny görýäňizmi?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“Şol ýerde, gijäniň içinde, Hudaý maňa örän gyzykly bir görnüş berdi; onuň köp bölegini siz kagyzda görersiňiz. Hudaý maňa bir çyzgyny neşir etmegiň zerurdygyny görkezdi. Men munuň gerekdigini gördüm we tablisalarda aýdyň beýan edilen hakykatyň köp täsir ýetirjekdigini hem-de janlaryň hakykatyň bilimisine gelmegine sebäp boljakdygyny gördüm.” Manuscript Releases, number 15, 210 November, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Ol Dorçesterdäki Nikolsyň öýünde bir görnüş gördi — bularyň hemmesi şu Çartda bar — şeýle diýdi: «Size bir çart ýasamak gerek.»

And what does she say about the chart? How does she describe it?

Ol shema barada näme diýýär? Ony nähili suratlandyrýar?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Habakuk 2-ä gidiň: “Men bir çyzgyny neşir etmegiň zerurdygyny gördüm”, we bu näme ederdi? Ol “hakykatyň tablisalarda aýdyň edilmegi” üçin zerurdy. Habakuk 2, 2-nji aýatda şeýle diýilýär: “Reb maňa jogap berip diýdi: Görnüşi ýaz-da, ony tablisalaryň üstünde aýdyň et, . . . .” Ol, Massaçusets ştatynyň Dorçester şäherinde çap edilen bu Otis Nikolsyň 1850-nji ýyldaky Çyzgysynyň Habakugyň pygamberliginiň ýerine ýetmegidigini aýdýar; edil onuň “The Great Controversy” eserinde 1843-nji ýylyň Çyzgysynyň Habakugyň pygamberliginiň ýerine ýetmegidigini aýdyşy ýaly.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Bolýar, muny görýärsiňizmi? Ol bu görnüşi haçan alanyny görýärsiňizmi? Hut şu wakalar bolup geçýän şol bir wagtda: “23-nji sentýabrda, Reb maňa görkezdi . . . . gündelik baradaky taglymatyň, ýagny onuň Mesihiň Mukaddes ýerindäki gullugy hökmünde düşündirilmeginiň garaňkylyk we bulaşyklyk getirýändigini”, we onuň adamsy derrew şol makalany täzeden çap edip, şol iki abzasy aýyrdy. Ol Adventizmde indi gaýtadan hiç wagt çap edilmedi, diňe 1931-nji ýylda Willie White ony täzeden çap edýänçä; we ol muny edende, çap eden şol traktatynyň öz içinde ýalan şaýatlygy hem ýerleşdiripdir. Muny subut edip bolýar.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Indi men size şu ýerde, şol bir wagt döwri barada, has uzyn bir sitatany okamak isleýärin. Bu 1850-nji ýylyň 27-nji noýabryndan alnan.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Men sizi ýazmagy ep-esli wagt bäri ünsden düşüripdirin. Indi munuň sebäplerini aýdaryn. Ilki bilen, Arabella uýanyň mähirli hem-de hoş gelen hatyny alanymdan soň birnäçe hepdeläp ýazmaga wagtym bolmady; bolmasa, iki hepdäniň içinde oňa jogap bermek baradaky haýyşyny ýerine ýetirerdim. Hat maňa örän ýarady. Biz hemmämiz bu hat bilen gyzyklandyk we meniň gijikmegim muny okan badyňyza oňa jogap bermegiňize päsgel bermez diýip umyt edýäris; men hem indiki gezek beýle uzak garaşmaryn.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Ýakubyň we meniň saglygym häzir örän gowudyr. Biziň öýümiz Parižde, Dogan Endrýuwsyňkydadyr; ol poçta bölüminiň hem-de neşirhananyň juda golaýyndadyr. Biz bu ýerde biraz wagt galarys. Bu örän mähirli maşgala, emma gaty garyp. Olarda näme bar bolsa, bu ýerde hemme zat mugtdyr. Biz bu ýerde bolanymyzda olar üçin hiç hili çykdajy bolmagymyzy dogry hasap etmeýäris. Men siziň hemmäňizi we eziz uýa Gorhamy juda görmek isleýärin.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

Topshamdaky maslahatymyz örän uly gyzyklanma döretdi. Oňa ýigrimi sekiz adam gatnaşdy; olaryň hemmesi ýygnaga işjeň gatnaşdy.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Ýekşenbe güni Hudaýyň güýji üstümize güýçli we batly şemal ýaly indi. Hemme ýerinden turup, Hudaýa beýik ses bilen alkyş aýtdy; bu, Hudaý öýüniň düýbi tutulanda bolşy ýalydy. Agynyň sesi bilen şatlykly gygyryşyň sesi biri-birinden saýgarylyp bilinmeýärdi. Bu ýeňişli bir pursatdy; hemmeler berkidildi we täzelendi. Men mundan ozal beýle güýçli bir pursata hiç wagt şaýat bolmandym.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

Indiki maslahatymyz Fairhavende boldy. Dogan Bates hem onuň aýaly şol ýerde bardy. Bu örän gowy ýygnak boldy. Biz Dogan Nicholsyň öýüne gaýdyp gelýänimizde, Reb maňa bir görnüş berdi we hakykatyň tagtalaryň üstünde düşnükli edilmelidigini görkezdi; bu bolsa köpleriň üç perişdäniň habarlary arkaly hakykaty kabul etmek barada karar bermegine sebäp boljakdy, öňki ikisi hem tagtalaryň üstünde düşnükli edilmek bilen.

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Bu hut 1850-nji ýylyň Çyzgysynyň aşaky çep burçundadyr [şony görkezýär]. Dogrumy? Olaryň gürrüňi edýän zady şu Çyzgydadyr.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—Men hat ýazgylaryň neşir edilmeginiň hem habarchylaryň gitmegi ýaly zerurdygyny gördüm; çünki habarchylara özleri bilen alyp gitmek üçin, häzirkizaman hakykatyny özünde jemleýän bir neşir gerekdir, ony diňleýänleriň eline bermek üçin; şonda hakykat olaryň aňyndan öçüp gitmezdi; hem-de ol neşir habarchylaryň baryp bilmejek ýerlerine barardy. Şeýle-de men kagyzda peýda boljak başga zatlary hem gördüm.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

Siz nähili gün geçirýärsiňiz? Hemmäňiz ebedi ýaşaýyş üçin jan edýärsiňizmi? Men sizi örän, örän görmegi isleýärin we tiz wagtdan öň sizi görerin öýdýärin. Häzir taýýarlyk wagtydyr, we umyt edýärin, hemmämiz ebedilik üçin işimizi berk tutarys. Wagt örän gysga bolup görünýär, we näme etjek bolsak, ony tiz etmeli.

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

20-nji noýabrda, bir hepde mundan öň, Dogan Henri Nikols bilen men Topşama gitdik. Penşenbe güni [21-nji noýabr] günortanlyk nahar saçagyndan ýaňy turanymyzda, Dogan Foýyň çagalarynyň biri içeri girip, eneleriniň huşsuzdygyny aýtdy. Biz derýanyň aňyrsyna, bir mil çemesi ýere gyssagly aşyp bardyk we eziz uýamyz Foýyň jan berýän haldadygyny gördük. Onuň meni tanamaýandygyny görenimde, hasratym örän agyr boldy. Ol uzak wagtlap örän uly ejirde galdy, sagat üç bilen dördüň arasynda bolsa soňky demüni aldy. Ol özleriniň ýitgisini ýas tutjak adamsyny we üç çagasyny galdyrdy.

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Juma güni irden [22-nji noýabrda] Genri dogan, jaýlanyşa gatnaşmak üçin Jeýmsiň ony syrmagy maksady bilen Pariže geldi. Biz juda çuňňur, täsirli bir wagt geçirdik. Reb bizi terk etmedi, eýsem Öz Ruhuny biziň üstümizde goýberdi. Foey uýanyň soňky günleri, gürrüňsiz, onuň iň ruhy we iň gowy günleri boldy. Foey doganyň özüne teselli edýän zat şudur: ol mesihi hökmünde dünýäden ötdi. Ol muny merdana göterýär. Hudaý oňa bu muşakgaty çekmäge merhemet berýär. Eý, ähli synag we muşakgat pursatlarynda daýanç boljak Hudaýdaky umydyň bolmagy nähili gowy. Gowy bir umyt üçin, Hudaýa alkyş bolsun. Siziň umydyňyz üçin siz, haýsyňyz bolsaňyz-da, näme bererdiňiz?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Imana berk ýapyşyň. Hudaýda güýçli boluň we Onuň baky goluna daýanyň. Ol sizi hiç wagt ýüzugra goýmaz, eýsem her bir muşakgat astynda sizi göterip durar. Ähläňiziň hakykatda barha güýçlenjekdigiňize umyt edýärin. Yza çekinmäň, ýöne Patyşalyga tarap ýoluňyzy dowam etdiriň.

Here we go. Here is what I want you to see.

Ine, başlaýarys. Ine, meniň siziň görmegiňizi isleýän zadym budur.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Bir hepde mundan öň, geçen Sabat güni, bizde örän gyzykly ýygnak boldy. Dead River-den Dogan Hewit şol ýerdeydi. Ol şeýle manydaky bir habar bilen geldi: ýagylaryň heläk edilmegi we ölileriň ukusy ýapyk işigiň içinde bolan ýigrenji bir zat bolup, muny Izebel atly bir aýal, bir pygamber zenan girizipdir; ol hem şol aýalyň, ýagny Izebeliň menidigime ynanýardy.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Bolýarmy? Dogan Hewit Ellen Waýtyň Izebeldygyny we onuň üç sany ýalňyşlygy girizendigini aýdýar.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Biz oňa geçmişdäki käbir ýalňyşlyklaryny, 1335 günüň tamam bolandygyny we onuň köp sanly beýleki ýalňyşlyklaryny aýtdyk. Munuň täsiri örän az boldy. Onuň garaňkylygy ýygnagyň üstüne çökdi we ol süýräp dowam etdi.”—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Indi, men munuňy görmegiňizi isleýärin. Meniň bu abzasa degişli, mümkin bolsa, siziň üns bilen yzarlamagyňyzy isleýän bir aýdara zadym bar.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Eger siz dünýäniň ahyrynda wagt pygamberliklerini gaýtadan ulanýan Adventizmdäkiler bilen haçan-da bolsa iş salyşan bolsaňyz, olar ulanýan sitatalarynyň bary-ýogy üçüsine daýanýarlar — olar köp sitata ulanýarlar, ýöne ulanýan esasy üç sitatasy bar. Ine, bularyň biri; sebäbi olar şol ýere baryp: “Biz oňa geçmişdäki käbir ýalňyşlaryny aýtdyk” diýerler, hem-de ol “1335 günüň tamamlanandygyny” aýdanda, munuň onuň şol ýalňyşlarynyň biri bolandygyny öňe sürerler. Görýäňizmi, bu grammatikany az-kem öwrüp bolýandygyny: “Biz oňa geçmişdäki käbir ýalňyşlaryny aýtdyk”? Şeýle hem biz oňa “1335 günüň tamamlanandygyny” aýtdyk; emma wagt bellänler: “Biz oňa geçmişdäki käbir ýalňyşlaryny aýtdyk, şol ýalňyşlaryň biri-de seniň 1335 günüň tamamlanandygyny öwredýäniňdir, bu bolsa ýalňyşlykdyr” diýerler. Şeýlelikde, muny iki hili öwrüp bolýar.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Men Ýujin Prewitt bilen ilkinji gezek ýüzbe-ýüz garşylaşanym Oklahomada boldy, we ol Milleritleriň taryhynyň dünýäniň ahyrynda gaýtalanmaýandygyny öňe sürýärdi, men bolsa oňa Pygamberlik Ruhundan birnäçe sitata berdim.

And he says, "Jeff, you know that Ellen White was a careless writer."

Ol şeýle diýýär: “Jeff, sen Ellen Waýtyň ýazuwda seresapsyz ýazyjydygyny bilýärsiň.”

And I said, "What do you mean?"

Men: «Näme diýjek bolýarsyň?» diýip aýtdym.

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Soňra ol bu sitata ýüzlendi. Ol şeýle diýýär: bu sitata onuň seresapsyz ýazyjydygyny subut edýär; sebäbi ol meniň wagt belläjileriň, isleseler, bu sitatany ýoýup bilýändigini bilýändigimi bilýär.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Indi, Ouachita ýaly bir ýeriň öz talyplaryna Ellen Waýtyň biparh ýazyjydygyny öwredýän täsiriniň bolmagy bir zat; ýöne, ol şu ýerde biparh ýazyjymy?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—«Birnäçe söz aýtmalydygymy duýdum. Isanyň ady bilen ýerimden turdum, we takmynan bäş minudyň içinde ýygnak özgerdi. Muny hemmeler şol bir pursatda duýdy. Her bir ýüz ýagtylyp gitdi. Hudaýyň huzury şol ýeri doldurdy. Dogan Hewit dyzyna çökdi-de aglap we doga edip başlady. Men görnüşde alnyp gidildim we ýazyp bilmejek köp zady gördüm. Munuň Dogan Hewite täsiri örän uly boldy. Ol munuň Hudaýdandygyny ykrar etdi we tozana çenli peseldi. Şol ýygnakdan bäri ol hemişe ýazyp gelýär, we häzir hem şol bir stoldan öňe süren ähli ýalňyşlaryny ret edip ýazýar. Men ynanýaryn, Hudaý ony ýokary galdyrýar, we eger Hudaý onuň üsti bilen hereket etse, ol ýagşylyk etmäge ukyplydyr.

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

Eziz uýam Gorhama köp söýgi. Oňa güýçli bolmagyny aýdyň. Hudaý onuň bilendir we Ony taşlap gitmez. Hemmäňize köp söýgi. Çagalaryň ukuly bolman, hakykata gyzyklanjakdyklaryna we özleriniň çagyrylyşyny hem saýlanylyşyny berk etmäge yhlasly boljakdyklaryna umyt edýärin. Ýazyň, hökman ýazyň, meniň edenim ýaly etmäň. Men sizi, hemmäňizi söýýärin. Ýazyň. Manuscript Releases, 16-njy tom, 206–209. Parižden, Maine, 1850-nji ýylyň 27-nji noýabrynda ýazyldy.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Doganlar we uýalar, munuň taryhy ýagdaýy nämedir; ol muny nirede ýazýar? Ol muny 1850-nji ýylda, Dogan Nicholsyň öýünde ýazýar.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Şu wagt aralygynda Reb näme edýär? Ol Öňdebaryjylaryň Gündelik baradaky düşünjesiniň dogrudygyny görkezýär, we ol şu mesele bilen iş salyşýar. Ol Mesihiň Mukaddes Ýerdäki gullugynyň Gündelik baradaky ýalan düşünjedigini aýdýar.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Bu taryhda, hut şu taryhyň özünde — diňe şu taryhyň özünde hem däl, diňe şol ýylyň özünde hem däl, eýsem hut ýylyň şol aýynda-da — ol görnüşler alýardy we Gündelik baradaky Pionerleriň garaýşy hakyndaky bu hakykaty anyklaşdyrýardy; ýagny Höküm Sagadynyň Çagyryşyny yglan edenleriň Gündelik barada dogry garaýşy bolandygyny aýdýardy; we şol bir abzasyň içinde ol şeýle diýýär: “Men 1843-nji ýylyň Çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny gördüm, ol üýtgedilmeli däldir, we Höküm Sagadynyň Çagyryşyny yglan edenleriň Gündelik barada dogry garaýşy bardy.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

1843-nji ýyldaky bu Çartda “Gündelik” barada näme diýilýär? Onda onuň b.e. 508-nji ýylda aýrylyp alnandygy aýdylýar; we ondan 1335 ýyl soň 1843-nji ýyla getirýändigi, şeýlelikde 1335-iň geçmişde galandygy beýan edilýär.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Şol aýyň özünde, şol ýylyň özünde onuň Dead River-den bolan Dogan Hewit-e munuň henizem geljekdigini aýdyp berjekdigini göz öňüne getirip bilersiňizmi?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Bolýar, bu wagt belläjiler, bu wagt belläjiler we White uýanyň säwlik bilen ýazýan ýazyjydygyna ynanýan bu adamlar. Taryh muny tassyk etmeýär.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Şeýlelikde, men siziň “Gündelik” bilen baglanyşyklykda Ellen Waýtyň hatda 1335-i hem düşünendigini görmegiňizi isleýärin.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen Waýt diňe bir “Gündelik” düşünjesiniň butparazlykdygyna öz tassyklamasyny bermek bilen çäklenmedi; ol munuň 1843-nji ýylda tamamlanan 1335 ýyllyk pygamberlik peýğamberçiliginiň başlangyjy bolandygyna düşünýärdi we bu garaýşy Dead River-den bolan Dogan Hewite garşy köpçüligiň öňünde gorady. Muny görýärsiňizmi?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Şol bir aýyň özünde, ol Mesihiň Mukaddes ýerdäki gullugynyň diňe Gündelik hökmünde diňe garaňkylyk we bulaşyklyk getirýändigini aýdýan wagtynda; onuň adamsy bolsa, şol görüşe jogap edip, şol taglymaty Review and Herald neşirinden aýyrýar.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Bellikleriňizde ýokarda, “1850 Çyzgy” diýlen ýerde, hut şu ýerde şeýle ýazylan [1850 Çyzgydaky çepden üçünji sütüne, b. e. 31-nji ýylda haçdaky Isodan soň gelýän tekste salgylanyp]. Munuň bellikleriňizde bolmagyny isledim.

> Away Daniel 11:31 508

> Uzakda Daniel 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Soňra bolsa, şu ýerdäki 1843-nji ýylyň Çyzgysynda [AD31-de haça çüýlenen Isanyň aşagyndaky orta sütün göz öňünde tutulýar]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Gündelik gurbanlygyň aýrylmagy. Dan. 12:11, 12

Okay, these are these two Charts.

Bolýar, bular şu iki çyzgydyr.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Waýt uýa bu adamlaryň dogry garaýşa eýedigine düşünýärdi we onuň 1843-nji ýylda tamamlanan 1335 ýyllyk pygamberlik döwürini başlandyrýandygyna düşünýärdi; şeýle hem, onuň 508-nji ýylda butparaz hökümranlygyň aýrylmagyny aňladýandygyna düşünýärdi.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Diagrammalara degişli şu iki salgylanmanyň aşagynda sizde dogan Nicholsyň döwrüne degişli ýene bir sitata bar, onda ol adamlary başga diagrammalary taýýarlamakdan ýazgarýar, çünki olaryň çeper bezegi şeýtanydyr; emma ol şu iki Diagrammadaky çeper bezegiň asmandandygyny aýdýar. Ol şeýle diýýär,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

Men shema ýasamak işiniň bütinleý nädogrudygyny gördüm. Bu iş Dogan Rhodes tarapyndan başlanypdy we Dogan Case tarapyndan dowam etdirildi. Perişdeleri we şöhratly Isany şekillendirmek üçin shemalar taýýarlamaga we gödek, ýigrenji şekilleri döretmäge serişdeler sarp edildi. Şeýle zatlaryň Hudaýyň göwnünden turmaýandygyny gördüm. Dogan Nichols tarapyndan shemanyň çap edilmeginde Hudaýyň bardygyny gördüm.

Who was in the publishment of this 1850 Chart? God!

1850-nji ýylyň bu Çyzgysynyň çap edilmeginde kim bardy? Hudaý!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—«Men şeýle bir zadyň bardygyny gördüm»—näme?—«bu diagramma baradaky pygamberligiň Mukaddes Kitapda bardygyny; eger bu diagramma Hudaýyň halky üçin niýetlenen bolsa, ol biri üçin ýeterlik bolsa, beýlekisi üçin hem şeýledir; we eger kimdir birine has uly ölçegde çekilen täze diagramma gerek bolan bolsa, onda beýlekileriň hemmesine-de ol edil şonuň ýaly zerurdyr. »

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

Men dogan Case doganda başga bir çyzgyny isleýän biynjalyk, rahatlyk tapmaýan, kanagatlanmaýan, nankör bir duýgynyň bardygyny gördüm. Men bu reňklenen çyzgylaryň jemagata ýaramaz täsir edendigini gördüm. Ol ýygnakda ýeňil, samanhili masgaralaýjy bir ruhuň bolmagyna sebäp boldy.

Now, this is the one that I want you to think through.

Indi bolsa, men siziň içgin oýlanmagyňyzy isleýänim şudur.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—«Hudaý tarapyndan buýruk berlen çyzgylaryň, hatda düşündirişsiz hem, aňa oňyn täsir edendigini gördüm».—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Men şekilleri,” köp san görnüşinde, “Hudaý tarapyndan tabşyrylandygyny . . . .” gördüm. Köp san görnüşinde haýsy şekiller Hudaý tarapyndan tabşyryldy? Bu iki şekil [1843 we 1850-nji ýyllaryň Şekilleri] Hudaý tarapyndan tabşyryldy.

> These two Charts are a fulfillment of Habakkuk 2.

> Bu iki çart, Habakkuk 2-niň berjaý bolmagydyr.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—Perişdeleriň çyzgylardaky şekillendirişinde ýeňillik, gözellyk we asmanlylyk bar. Aň, tas duýulmazlyk bilen, Hudaýa we göge tarap gönükdirilýär. Emma taýýarlanan beýleki çyzgylar aňy ýigrenç duýgusyna salar we ony gökden has köp ýere baglar. Perişdeleri görkezýän şekiller, asman jandarlaryndan görä, has köp jynsly mahluklara meňzeýär. Men gördüm: şol çyzgylar, Olgudaş Case gök hikmetini Hudaýdan agtarmaly, şeýle hem Ruhuň nygmatlarynda we hakykatyň biliminde ösüp gitmeli wagtynda, onuň aňyny günler we hepdeler boýy eýeläpdir.

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

“Men gördüm ki, eger chartlary çykarmak üçin sarp edilip, biderek harçlanan serişdeler doganlaryň öňünde hakykaty traktatlar we ş.m. çap etmek arkaly aýdyň beýan etmäge sarp edilen bolsady, ol örän köp ýagşylyk ederdi we jynslary halas ederdi. Men gördüm ki, chart ýasamak işi gyzzyrma kimin ýaýrapdyr.” Manuscript Releases, number 13, 359; 1853.

The 1290 and 1335 Days

1290 we 1335 Günler

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Mende 1858-nji ýylyň 28-nji ýanwaryndaky Review and Herald neşirinden alnan aşakdaky makala bar. Ony bellikleriňizde saklamagymyň sebäbi şundadyr: siz 1858-nji ýylda hem olaryň “Gündelik” diýen düşünjäniň butparazlykdygyny entegem öwredýändiklerini görüp bilersiňiz. Salgylanmaňyzda bu bar; 1850-nji ýyldan sekiz ýyl geçenden soň hem olar “Gündelik” düşünjesine butparazlyk diýip düşünýärler.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> Adwent taglymatynyň esaslanýan ýene bir möhüm pygamberlik döwri, Daniel 12-däki 1335 gündür; 1290 gün hem onuň bilen şeýle bir ýakyn baglanyşyklydyr. Bu iki döwür bize şeýle tanyşdyrylýar:

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Gündelik (gurbanlyk) aýryljak we haraba öwürýän ýigrenji zat dikeldiljek wagtdan başlap, bir müň iki ýüz togsan gün bolar. Bir müň üç ýüz otuz bäş güne garaşyp ýetýän adam bagtlydyr. Emma sen ahyryna çenli öz ýoluň bilen git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda dursuň.” Daniýel 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Soraglar dessine ýüze çykýar: bu döwürleriň haýsy wakalardan başlap hasaplanmalydygyny aýdyp bilerismi; we şeýle bolsa, olaryň haçan bolup geçendigini aýdyp bilerismi? Ilki bilen şeýle soraýarys: “gündelik” (gurban) näme, we “weýran ediji ýigrenç” nämedir? “Gurban” sözüniň kursiw bilen berlenine üns berler: bu onuň goşmaça girizilen sözdigini görkezýär. Şol bir ýagdaý Danyýel kitabynda onuň ulanylan beýleki ýerlerinde hem, ýagny 11:31 we 8:11–13 baplarda hem görner. Geliň, gysgaça şu soňky bapa ýüzleneliň. 13-nji aýatda iki sany weýrançylyk göz öňüne getirilýändigi bellenmelidir: gündelik (weýrançylyk) hem-de weýrançylygyň günäsi. Bu hakykat Iosiýa Liç tarapyndan şeýle düşnükli beýan edilýär welin, onuň sözlerini getirmekden has gowy zat edip bilmeris:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

—Gündelik gurban häzirki terjimede berlen okaýyşdyr; emma asyl nusgada gurban diýlen zat ýokdur. Muny hemmeler ykrar edýärler. Bu terjimeçileriň onuň üstüne goýan düşündirişi ýa-da many berşidir. Dogry okaýyş şudur: “gündelik we harapçylygyň günäsi”; “gündelik” bilen “günä” “we” arkaly özara baglanyşdyrylandyr: gündelik harapçylyk we harapçylygyň günäsi. Bular Mukaddes ýeri we goşuny harap etmeli bolan iki harap ediji güýçdür.

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Mundan —gündelik' diýen zadyň, köne we has giň ýaýran pikire görä ulanylyşy ýaly, ýewreý ybadatyna hiç hili degişmesiniň bolup bilmejekdigi aýdyň görünýär; bu bolsa, mundan başga-da, şu döwürleriň, göni manyda-da ýa-da şekillendirişli manyda-da, şol ybadatyň aýrylmagyndan başlap hasaplanylsa, bizi asla belläp geçmäge mynasyp bolan hiç bir wakanyň ýanyna-da getirmeýändigi baradaky garama arkaly hem has aýdyň bolýar.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

Şeýlelikde, gündelik hem-de ýigrenji zat, ybadathanany ezmek üçin bellenen iki haraba salyjy güýçdür: biz bu güýçleriň nämedigini anyklap bileris mi? Bu meselede William Milleriň pikir ýöretme usulyny kabul etmegimiz ýeterlikdir, şonda biz hem onuň bilen bir netijä geleris. Ol şeýle diýýär:

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> “—Men okamagymy dowam etdim we eger [gündelik] tapylan bolsa, munuň diňe Daniýelda duş gelýändiginden başga hiç bir ýagdaýy tapyp bilmedim. Soňra [konkordansiýanyň kömegi bilen] onuň bilen baglanyşykda duran sözleri aldym: —aýryp almak;’ —ol gündeligi aýryp alar’; —gündelik aýryp alnan wagtdan başlap’; we ş.m. Men okamaga dowam etdim we bu tekst babatda hiç bir ýagtylyk tapyp bilmerin öýtdüm. Ahyrynda men 2 Selanikliler 2:7, 8-e geldim: —Çünki bikanunçylygyň syry eýýäm iş edýär; diňe häzir päsgel berýän, ol ýoldan aýrylýança päsgel berer, şondan soň bolsa şol pis açylar.’ we ş.m. Men şol tekste gelende, eý, hakykat nähili açyk we şöhratly görnüp başlady! Ine, şol ýerde! Ine, bu —gündelik!’ Şeýle bolsa, indi Pawlus —häzir päsgel berýän’ ýa-da böwet bolýan diýmek bilen näme göz öňünde tutýar? —Günä adamy’ we —pis’ diýmek bilen papalyk göz öňünde tutulýar. Şeýle bolsa, papalygyň açylmagyna näme päsgel berýär? Elbetde, bu butparazlykdyr. Onda —gündelik’ diýmek butparazlyk bolmaly.’+

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> Biz Daniel 8-den kiçijik şahyň geçiniň, ýagny Grek imperiýasynyň, ornuny eýeläp, “hemişelik”i aýyrýandygyny görýäris; hem-de ol, Aleksandryň patyşalygy bölünenden soň, 2300 günüň ahyrynda Mukaddes ýeriň tämizlenmeli wagtyna çenli göz öňüne getirilýän ýeke-täk häkimiýetdir. Bu kiçijik şahyň öz degişli ornunda, Danieliň beýleki görnüşlerindäki dördünji patyşalyga laýyk gelýän, bitewi ýagdaýda alnan Rimdigini görkezdim. Indi Rim häkimiýetinde butparazlykdan papalyga geçişiň hakykatdan-da bolup geçendigi bir hakykatdyr. Assiriýa patyşalarynyň günlerinden başlap, Popelyga öwrülen wagta çenli butparazlyk, “hemişelik”, ýa-da professor Whitingiň terjime edişi ýaly, “üznüksiz” harabalyk bolup, şonuň üsti bilen Şeýtan Ýehowanyň işine garşy durupdy. Ol öz ruhanylarynda, gurbanlyk sypalarynda we gurbanlyklarynda Ýehowanyň ybadatynyň Lewi görnüşine meňzeşlik göterýärdi; emma Lewi ybadat görnüşi hristian ybadat görnüşine orun bereninde, Şeýtan bu işe üstünlikli garşy durmak üçin öz garşylyk görnüşini hem üýtgetmelidi; şonuň üçin butparazlygyň ybadathanalary, gurbanlyk sypalary we heýkelleri popalygyň küpür sözlerine “çokundyryldy”.

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> Emma pygamberlikde aýdylmagyna görä, gündelik, ýagny butparazlyk, özüne degişli mukaddes ýere eýedir, hem-de onuň mukaddes ýeriniň ýerleşýän ýeri ýere ýykylmalydyr. Mukaddes ýeriň köplenç butparazlyk we kafyrlyk bilen, olaryň ybadat we sežde edilýän ýeri hökmünde baglanyşdyrylýandygy, aşakdaky aýatlarda aýdyň görünýär: Işaýa 16:12; Amos 7:9, 13, çetki bellik. Ýezekil 28:18. Daniýel 8-däki gündeligiň mukaddes ýeri barada bolsa, Apollos Hale-den aşakdakylary hödürleýäris:*

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Butparazçylygyň ‘mukaddes mekany’ diýmek bilen näme göz öňünde tutulýar? Butparazçylygyň hem, her hili ýalňyşlygyň hem, hakykat ýaly, öz mukaddes mekanlary bardyr. Bular olaryň hyzmatyna bagyşlanan ybadathanalardyr ýa-da pena berilýän ýerlerdir. Şonuň üçin bu ýerde butparazçylygyň belli bir, meşhur ybadathanasy göz öňünde tutulýar diýip hasap edilip bilner. Onuň köp sanly şöhratly ybadathanalarynyň haýsysy bolup biler? Nusgawy binagärligiň iň ajaýyp nusgalarynyň biri Pantheon diýlip atlandyrylýar. Onuň ady ‘ähli hudaýlaryň ybadathanasy ýa-da pena berilýän ýeri’ diýmegi aňladýar. Ol Rimde ýerleşýär.+ Rimliler tarapyndan boýun egdirilen halklaryň butlary bu ybadathananyň haýsydyr bir oýugynda ýa-da bölümleriniň birinde hormat bilen goýlupdyr, we köp halatlarda rimlileriň özleri tarapyndan hem sežde edilýän zatlara öwrülipdir. Butparazçylygyň ondan-da has täsirli görnüşde ‘onuň mukaddes mekany’ diýlip bilinjek bir ybadathanasyny tapyp bilermikä?”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Indi indi “gündelik” zadyň butparazlykdygyny, we “weýrançylygyň kanunsyzlygy”, ýa-da “weýran edýän ýigrenji zadyň” Papalykdygyny, hem-de butparazlygyň aýratyn mukaddes ýeriniň Panteondygyny, onuň ýerleşýän “ýeriniň” bolsa Rimdigini anyklandan soň, biz mundan beýläk hem derňemäge dowam edýäris.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. Rim döwlet häkimiýeti tarapyndan butparazlyk —‘aýrylyp alyndymy’? Ybadathananyň hem-de dünýäniň taryhynda möhüm we giňden belli bolan bir hakykat barada aşakdaky beýannamanyň, biziň pikirimizçe, pygamberlige jogap berýändigini görkezýär. Ol ilkinji hristian imperatory Konstantin barada bolup, şeýle diýýär:

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

“—Onuň hökümet başyndaky ilkinji amaly, golastyndakylary hristian dinini kabul etmäge çagyrýan bir permany tutuş imperiýa boýunça ýaýratmak boldy.”++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Rim onuň mukaddes ýeriniň şäheri ýa-da mekany, (Pantheon,) döwletiň häkimiýeti tarapyndan ýykyldymy? Aşakdaky bölek muňa jogap berýär:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

"—Konstantiniň soňky garşydaşynyň ölümi imperiýanyň parahatçylygyny möhürläpdi. Rim ýene-de milletleriň jedelsiz şa zenany bolupdy. Emma, şol beýgeliş we şöhrat pursatynda, ol uçurymyň gyrasyna çykarylypdy. Onuň indiki ädimi aşaklygyna we gaýtaryp bolmajak bolmalydy. Hökümetiň Konstantinopola geçirilmegi häzirem taryhçyny geň galdyrýar. Bu, rim aňynyň gadymy we hormatlanýan meýilleriniň tutuş ugruna göni garşy duran bir hereketdi. Bu iş gündogar däp-dessurlarynyň we howasynyň nepis höweslerine berlen haýsydyr bir kaşaň asialynyň işi däldi; ol günbatarda doglan, rimlileriň hemmesi ýaly gündogarlylaryň endiklerine äsgermezçilik bilen garan demir ýaly berk ýeňijiniň işidi; ol ýiti syýasatçynyň işidi, emma iň aýdyň derejede syýasata sygmaýan bir işdi. Şeýle-de bolsa, Konstantin Rimden — Sezarlaryň beýik galasyndan we tagtyndan — ýüz öwrüp, Frakiýanyň näbelli bir künjegine gitdi hem-de kuwwatly we hyjuwly ömrüniň galan bölegini koloniýany öz imperiýasynyň paýtagtyna öwürmegiň we paýtagty koloniýanyň gowşak hormatlaryna hem-de peseldilen gudratyna düşürmegiň goşa zähmetine sarp etdi.'*"

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

Taryhçynyň galamyndan çykan bu ýazgy düşündirişe mätäç bolmaz ýaly juda aýdyňdyr. Pygamberlik, Onuň mukaddes ýeriniň ýere ýykylandygyny aýdýar; we ýokardaky ýaly hakykatlaryň beýan edilmeginden soň, pygamberlik düşündirişinde iň talabediji adamlar hem onuň ulanylyşyna kanagatlanmalydyrlar.

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Gündelik gurban aýrylyp taşlanan wagtdan başlap, harabalyk getirýän ýigrenji zat dikilençä bir müň iki ýüz togsan gün bolar. Müntazyr bolup, bir müň üç ýüz otuz bäş güne ýetene ak pata bardyr. Öňümizde bolan delillerden ugur alyp, gündeligiň butparazlykdygyny, harabalyk getirýän ýigrenji zadyň Papalykdygyny, Rim häkimiýetinde öňküden soňkysyna geçiş bolandygyny we munuň döwlet ygtyýary bilen amala aşandygyny nazara alsak, indi diňe şu ýagdaýyň pygamberligi ýerine ýetirjek görnüşde haçan bolup geçendigini has anyk derňemegimiz gerek; çünki muny kesgitläp bilsek, öňümizdeki tekstdäki pygamberlik döwürleriniň hasaplanyp başlanjak başlangyç nokadyny taparys. Şonuň üçin,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> “3. Pygamberlikde agzalýan waka haçan bolup geçdi? Muny belläliň: sorag mukaddesleriň haçan Papalygyň eline berlendigi hakda däl, eýsem butparazlykdan Papalyga bolan din çalşygy haçan şonça derejede amala aşyryldy welin, soňkyny milli din etdi we ony öz ýoluna başlamaga taýýar ýagdaýa getirdi — şonuň hakdadyr. Bu, beýleki ähli beýik öwrülişikler ýaly, bir pursadyň işi däldi. Onuň başlangyç täsirleri mundan has öňden hem aýdyň görünýärdi. Pawlus hatda öz döwründe-de bikanunlygyň syrynyň, Günäniň Adamynyň, ‘weýrançylyk getirýän nejisligiň’ eýýäm hereket edýändigini aýtdy. Şonuň üçin hem biz Rebbiň Matta 24:15-de weýrançylygyň nejisligi hakda aýdan sözlerine, onuň Danyýel 9:27-ä açyk ýüzlenýändigini nazara alyp, şu aýatyň ýagtylygynda düşünmelidiris. Çünki miladynyň 70-nji ýylynda, Ierusalim rimliler tarapyndan weýran edilende, butparazlyk entek Papalyga orun bermedik hem bolsa, şol wagt birneme ady we görnüşi üýtgedilip ýüze çykan güýjüň hut mukaddesleri ysgynsyzlandyrjak we Beýik Biribaranyň ybadathanasyny weýran etjek ‘weýrançylygyň nejisligi’ hökmünde çykyş etmeli şol bir güýçdigine düşünýäris.”

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Fransiýanyň patyşasy Klowisiň iman getirmegine çenli, ýagny milady 496-njy ýylda bolup geçen şol wagta çenli, fransuzlar hem-de Günbatar Rimiň beýleki halklary butparazdylar; emma şol wakadan soň, butlara çokunýanlary Mesihe öwürmek ugrunda edilen tagallalar uly üstünlik bilen täçlendi. Aýdylyşyna görä, Klowisiň iman getirmegi fransuz hökümdaryna Iň Hristian Alyhezreti we Ybadathananyň Uly Ogluy diýen atlar bilen ýüzlenmek adatynyň döremegine sebäp bolupdyr.+ Şol wagt bilen milady 508-nji ýylyň arasynda “soýuzlar”, “şertnamalaşmalar” we basyp alyşlar arkaly “Avborikiler”, “günbatardaky Rim garnizonlary”, Britaniýa, burgundlar hem-de westgotlar tabynlyga getirildi.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

“—Günbatar Rim imperiýasyndaky butparazlyk, gürrüňsiz, hristian imanynyň ösüşini, aýratyn-da Angliýanyň mysalynda bolşy ýaly, heniz hem butparaz bolup galan wagşy taýpalaryň çozuşlary bilen azar berlen halklaryň arasynda, haýalladan bolsa-da, mundan beýläk Katolik imanyny basyp ýatyrmaga ýa-da Rim Pontifiginiň aralaşmalaryna päsgel bermäge, şeýle meýli bolan ýagdaýynda-da, güýje eýe däldi.”

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

Şol wagtdan başlap, Papanyň ýigrenji zady butparazlyga degişli taýdan üstün çykypdy. Ondan soňky göreşleri beýleki hristian mezhepleri bilen boldy; olar hemişe bidgatçylar hökmünde garalýardylar; hem-de hemişe Mesihiň bedeniniň pitneçileri ýa-da bölüjileri hökmünde garalýan şazadalar bilen boldy. Ýewropanyň görnükli güýçleri butparazlyga bolan ygrarlylygyny diňe onuň ýigrenji zatlaryny başga bir görnüşde dowam etdirmek üçin terk etdiler; çünki butparazlygyň katolik manyda hristian bolmagy üçin diňe çokundyrylmagy gerekdi; we onuň başlyklyk edýän hyzmatkäriniň bähbitleri ýa-da ar alyşy talap edende, olaryň emläkleri we tagtlary, belki-de janlary hem, gurbanlyk sypasynyň üstünde goýulmalydy. SS

"* Prophetic Exposition, Volume 1, 127.

*Pygamberlik Düşündirişi, 1-nji tom, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

"+ Gudriçiň Umumy taryhy we Gutheriniň Geografiýasy."

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Mosheimiň Hristian taryhy, 1-nji tom, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

Angliýada ilkinji hristian patyşasy Artur butparazlygyň harabalyklarynyň üstünde hristian ybadatyny esaslandyrdy.* Öz taryhynda wakalaryň hronologiýasynda has takykdygyny öňe sürýän Rapin onuň 508-nji ýylda Britaniýanyň monarhy saýlanyp-seçilendigini aýdýar. 2-nji kitap, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

Şol döwürde Rim Tahtynyň ýagdaýy nähili-di? — Simmahus 498 ýa-da 499-njy ýyldan 514-nji ýyla çenli Papa boldy. Onuň papalygy şu ajaýyp ýagdaýlar we wakalar bilen tapawutlandy:

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Ol —Rim buthanasyna’ girende, butparazlygy terk etdi.”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. Ol, öz garşydaşy bilen hatda gan dökülýänçä göreşip, Papalyk tagtyna ýol tapdy. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Oňa keramatly Petrusyň mirasdüşeri hökmünde edilýän aşa öwgi arkaly.”

"4. By the excommunication of the Emperor Anastasius.+

“4. Imperator Anastasiýniň aforoz edilmegi arkaly.+”

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Mosheýmiň aýtmagyna görä, Rim Papalarynyň hökmürowan talaplaryna käbir adamlaryň garaýyşlarynyň nähili derejede oňaýly bolandygyny, ikiýüzli şöhrata eýe bolan ruhany Symmachusyň masgaraçylykly hem çenden aşan ýaranjaňy Ennodiusyň bir beýanatyndan aňsatlyk bilen göz öňüne getirmek bolar. Bu ýaranjaň waspçy, beýleki manysyz tassyklamalarynyň hatarynda, Pontifikiň Hudaýyň ornunda kazy edilip bellenendigini, ol orny bolsa Beýik Biriniň orunbasary hökmünde eýeleýändigini öňe sürýärdi.’++”

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

Günbatarda Katolik işine üpjün edilen kuwwat, bu üstünlikler, hem-de Rim tagtynyň wekilleriniň we beýleki agentleriniň täsiri bilen, Konstantinopoldaky Papa tarapy Rimdäki öz hojaýynlarynyň hatyrasyna açyk duşmançylyk hereketlerini aklamaga mümkinçilik berýän bir ýagdaýda — ýerleşdirildi. 508-nji ýylda fanatizmiň we raýat urşunyň tüweleýi gündogar paýtagtynyň köçeleriniň içinden ot we gan bilen süýşüp geçdi.

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, 508–514-nji ýyllar babatda, Konstantinopoldaky bulagaýlyklar hakynda söz açyp, şeýle diýýär — Imperatoryň heýkelleri döwüldi, onuň özi bolsa şäheriň bir çetki etrabynda gizlenip saklandy; ahyrda, üç günüň soňunda, ol öz raýatlarynyň rehimdarlygyny towakga etmäge het edip bildi. [Popçylyk ýeňiş gazanýar.] Täjinden mahrum we ýalbarýanyň durkynda Anastasius sirkiň tagtynda peýda boldy. Katolikler onuň gözüniň alnynda hakyky Trisagiony gaýtalap aýtdylar; jarçynyň sesi bilen yglan eden teklibine, ýagny onuň hökümdarlyk lybasyny terk etmäge taýýardygyna şatlandylar; hem-de, hemmäniň bir wagtda höküm sürüp bilmejekdigini, şonuň üçin ilki bilen bir hökümdary saýlamak meselesinde özara ylalaşmalydyklary baradaky duýduryşy diňlediler; şeýle hem, hojaýynlarynyň bir pursat hem ikirjiňlenmän ýolbarslara höküm eden, halk arasynda ýigrenilýän iki weziriň ganyna razy boldular. Bu gazaply, emma gysga wagtlyk gozgalaňlar Vitaliýanyň üstünligi bilen ruhlandyryldy; ol hunnlar we bulgarlar goşuny bilen, olaryň aglabasy butparaz bolsa-da, özüni katolik ynanjynyň goragçysy diýip yglan etdi. Ol bu takwa gozgalaňda Frakiýany ilatsyzlaşdyrdy, Konstantinopoly gabady, öz hristian doganlarynyň altmyş bäş müňüsini gyryp ýok etdi; ahyrda bolsa, ýepiskoplaryň yzyna çagyrylmagyny, Papanyň kanagatlandyrylmagyny we Halcedon mejlisiniň ornaşdyrylmagyny gazandy; bu ortodoks ylalaşygy ölüm ýassygyndaky Anastasius mejbury ýagdaýda gol çekipdi, ony bolsa Justinianyň daýysy has wepaly ýerine ýetiripdi. Ine, Parahatçylyk Hudaýynyň adyndan we Onuň şägirtleri tarapyndan alnyp barlan dini uruşlaryň ilkinjisiniň netijesi şeýle boldy." SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

Aşakdaky parçany Appollos Hale-den getirip, bu nokat boýunça şaýatlygy jemleýäris: —Indi häzirki zaman Gamaliellerimizi biziň bilen bilelikde 508-nji ýylda butparazlygyň mukaddes jaýynyň ýerinde (soňra “Mukaddes Petrusyň mirasy” diýlip öňe sürlen ýerde) orun eýelemäge çagyrýarys. Birnäçe ýyl yzyna nazar aýlaýarys, demirgazykdaky wagşy butparaz barbarlaryň butparazlygy ady-hakyndaky hristian Günbatar Rim imperiýasynyň üstüne inip gelýär — hemme ýerde ýeňiş gazanýar — we onuň ýeňişleri hemme ýerde iň gazaply rehimsizlik bilen tapawutlanýar. . . . Imperiýa çökýär we böleklere bölünýär. Bu bölekleriň hojaýynlarydyr hökümdarlary bir-birden öz butparazlygyny terk edip, hristian imanyny ykrar edýärler. Din babatda ýeňijiler ýeňlenlere boýun egýärler. Emma butparazlyk heniz-de üstün çykýar. Ony goldaýanlaryň arasynda bir gazaply we üstün çykýan ýeňiji bar. (Clovis.) Emma tiz wagtda ol hem täze imanyň güýjüniň öňünde baş egýär we onuň goragçysy bolýar. Ol heniz-de ýeňiş gazanýar, emma gahryman hem ýeňiji hökmünde biziň duran nokadymyzda, ýagny b.e. 508-nji ýylda, iň belent derejesine ýetýär.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

“—Şol ýylyň içinde ýa-da oňa golaý wagtda, ýykylan imperiýanyň soňky möhüm bölümi onuň ýeňiji ‘monarhynyň’ täç geýdirilişi arkaly aç-açan Hristianlaşdyrylýar.”

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

“—Biziň durýan döwrümizdäki pontifik ýakynda imana gelen butparazdyr. Ony şol kürsüde oturdan ganly göreş arian patyşasynyň aralaşmagy bilen çözüldi. Oňa ‘ýer ýüzünde Hudaýyň ornuny eýeleýän’ hökmünde tagzym edilýär we salam berilýär. Senat şeýle derejede onuň häkimiýetiniň astyndadyr welin, Rim Kürsüsiniň bähbitleri muny talap edýär diýen şübhe dörän badyna, olar imperatory kiliseden çykarylýan diýip yglan edýärler. . . . 508-nji ýylda Gündogar Imperiýasynyň tagtynyň aşagynda mina partladylýar. Onuň döredýän bulaşyklygynyň we dawa-jenjeliň netijesi onuň kanuny hökmdarynyň peseldilmegi bolýar. Indi sorag şudur: butparazlyk haçan şeýle derejede basylyp ýatyryldy ki, onuň ornuna onuň ornuny tutjak we mirasdüşeri bolan Papalyk ýigrençliligine ýer açyldy? Bu ýigrençlilik öz küfür we ganly ýoluna başlamak üçin haçan şeýle bir ýagdaýa ýerleşdirildi? Onuň butparazlygyň ornunda “ýerleşdirilen” ýa-da “oturdylan” wagty hökmünde 508-den başga haýsydyr bir başga senäni görkezmek mümkinmi? Eger şol syrly jadugär heniz ähli pidalaryny öz häkimiýetiniň çägine salmadyk bolsa-da, ol eýýäm öz ornuny eýeledi, we käbirleri onuň jadysyna boýun boldular.”

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

Beýlekiler ahyrynda boýun egdirilýär, — we patyşalar, halklar, köplükler, milletler we diller — hatda — Isanyň şaýytlarynyň ganyndan serhoş bolan mahalyndalaram — olary — özleriniň Hudaýa hyzmat edýändiklerini pikir etmäge' hem-de özlerini asmanyň ýeke-täk saýlanan söýgülileri hasap etmäge taýýarlaýan jadynyň täsirine düşürilýärler; şol bir wagtyň özünde-de olar dowzahyň heläkçiligine has aňsat hem has baý olja bolup barýarlar'*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

Bize sene belli. “Gündelik” aýryldy, we weýran ediji ýigrençli zat 508-nji ýylda dikeldildi. Şu nokatdan hasap edilende, 1290 gün ýa-da ýyl 1798-nji ýylda tamam bolýar; öňden hem görkezilişi ýaly, şol ýerde Papanyň raýatlyk häkimiýeti Buonapartyň goly bilen urulyp elinden alyndy. 1335 gün bolsa bizi şol wakanyň bu tarapyndan doly 45 ýyla getirýär.

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

«Emma käbirleri şeýle diýip biler: wagt döwürleriniň geçmişde tamamlanýandygyny siz nähili aýdýarsyňyz? Ahyr, Danyýeliň günleriň ahyrynda dynç alyp, öz paýynda durmalydygy diýilmeýärmi? Elbetde; biz hem oňa ynanýarys. Ýöne Danyýeliň öz paýynda durmagy nämedir? Bu mesele wagtyň geçip tamamlanmagynyň düşündirişine we günleriň ahyrynda hakykatdan-da bolup geçen wakalaryň seljerilişine gelenimizde garalar. Şol aralykda bolsa, biz bu ýerde indiki hepdä çenli labyr taşlaýarys». Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Preskott bilen Daniellsiň ýalňyşlyklary we howplary; Iş alynmaly şäherler

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells 1901-nji ýylda Baş Konferensiýanyň prezidenti wezipesine saýlandy. Bu, şu resminamanyň 1910-njy ýylda, hanym Waýtyň Daniellsiň şäherleri äsgermezlik etmegi hem-de “Daily” baradaky jedelleşige gatnaşmagy sebäpli örän aladalanan döwründe ýazylandygyny görkezýär.)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Ýakynda Stiw Wolberg “Her Günlük” baradaky meselede öz garaýşyny bildirmäge borçly däldigini aýdýardy, sebäbi Ellen Uaýt hem “Her Günlük” barada hiç hili garaýyş tutmandyr; pygamber aýal üçin şeýle bir ýagdaýy eýelemek ýeterlik bolan bolsa, onuň üçin hem bu ýeterlikdir.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Dogrusy, Ellen Waýtyň “Gündelik” barada bir garaýşy bardy. Ol Milleritleriň bu barada dogry düşünjä eýe bolandygyny aýtdy we onuň butparazlykdygyna düşünýärdi. Ol butparazlyk aýrylanda, 1335-iň başlanýandygyna düşünýärdi; şeýle hem ol, mundan başga garaýyşlaryň diňe garaňkylygy we bulaşyklygy döredýändigine düşünýärdi.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

1850-nji ýylyň taryhyndan hakykatdan-da garaňkylygy we bulaşyklygy getirýän hökmünde aýratynlykda görkezilip bilinjek zat, Gündelik Mesihiň Mukaddes ýerindäki gullugyny aňladýar diýen Crosieriň garaýşydyr; şonuň üçin meniň pikirimçe, ol Gündeligiň nämedigine düşünýärdi; diňe onuň nämedigine däl, eýsem onuň nämäni aňladýandygyna-da düşünýärdi, çünki şol garaýyşdan ýüz öwürseň, garaňkylyga we bulaşyga girýärsiň.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Emma, 1910-njy ýylda Ellen Waýt hem Baş Konferensiýanyň prezidentini we W. W. Preskotty Crosieriň şol bir garaýşyny öňe sürýändikleri üçin ýazgardy.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Hiçbir tarihçi, Prescott ile Willie White’ın ve A. G. Daniells’ın “Günlük”ü savunurlarken, “Günlük”ün Mesih’in Mukaddes Mekân’daki hizmetini temsil ettiği fikrini savunduklarını inkâr etmeyecektir. Bunu herkes bilir.

But, you have got the entire article here from Manuscript Releases, volume 20.

Ýöne, bu ýerde sizde Manuscript Releases-iň 20-nji tomundan alnan tutuş makala bar.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Bu haçan neşir edildi? Ol 1988-nji ýylda neşir edildi; şonuň üçin ol 1988-nji ýylda Adventizmi öwrenýän talyplaryň garamagy üçin elýeterlidir.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Willie Waýt, Preskott we Daniells Adwentizmde «Gündelik» baradaky ýalan garaýşy haçan berkitdiler? Olar öz işlerini 1919-njy ýyldan 1931-nji ýyla çenli amala aşyrdylar. 1931-nji ýyla gelnende bolsa, bu mesele tamam boldy!! Adwentizm, «Gündelik» Mesihe degişli Mukaddes ýerdäki hyzmaty aňladýar diýip öwretjekdir, çünki olar ýazgylaryň dinden çykan protestantlykdan we katoliklikden gelýän düşündirişini kabul etdiler. Şondan beýläk hem «Gündelik» Mesihe degişli Mukaddes ýerdäki hyzmat hökmünde kesgitlenýär.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Haýbat, muny bilip durka garşy çykýan käbir sesler bar, emma şondan soň akym düýbünden başga tarapa öwrüldi.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Soňra, 1988-nji ýylda, Ellen Waýt Mülkiýeti bize 1910-njy ýyldan bolan şu beýannamany hut “Daily” meselesi Preskott, Daniells we Willie White tarapyndan gyzgalaňly ara alnyp maslahatlaşylýan pursatda neşir etdi.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> Tejribämiziň şu döwründe akyllarymyzyň [bize] möhüm maslahat ýygnagymyzda garamak üçin berlen aýratyn nurdan sowulmagyna ýol bermeli däldiris. Ol ýerde dogan Daniells hem bardy; onuň aňynda duşman işläp durdy;

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Bu nämäni aňladýar? Duşmanyň seniň aňyňda işleýändigi nämäni aňladýar? Bu, Mukaddes Ruhuň seniň aňyňda işlemeýändigini aňladýar.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “…we siziň aňyňyz hem-de ýaşuly Preskottuň aňy gökden kowlan perişdeler tarapyndan täsir astyna alynýardy…”

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> Şeýtanyň işi, Rebbin size girizmegi ylham bermedik ownuk‑uşak zatlary girizdirmek üçin aňlaryňyzy sowmakdy. Olar zerur däldi. Emma bu hakykat işine örän uly täsir etdi. Eger aňlaryňyz ownuk‑uşak zatlara sowlup bilinse, bu Şeýtanyň düzüp tapan işidir. Ýazylan kitaplarda ownuk zatlary düzediş etmek bilen beýik bir iş edýäris diýip hasap edýärsiňiz. Emma maňa şeýle buýruk berildi: Dymmak — belent sözleýişdir.

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Olar Uriýa Smitiň *Daniel we Ylham hakyndaky Pikirler* atly kitabyna girip, onuň “Gündelik” babatda butparazlyk diýip aýdanlaryny aýyrmagy islediler. Şonuň üçin şu döwürde Willie White, Prescott we Daniells bilen göreşýän adamlaryň biri Larry Smith atly adamdyr.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Läri Smit kim? Ol Uriýanyň oglydyr, ol olaryň näme etmek isleýändiklerini bilýär we kakasynyň ýanynda durýar: Gündelik butparazlykdyr.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> Men şeýle diýmelidirin: Kemçilik agtarmagy goýuň. Iblisiň bu maksady diňe amala aşyrylyp bilinse, onda size şeýle görünýär: siziň işiňiz niýetlenişi taýdan iň täsin iş hökmünde hasap edilerdi. Ähli pikir derejesindäki toparlaryň ylalaşmaýan diýlip çak edilýän nägilelik dörediji aýratynlyklaryny bir ýere jemlemek duşmanyň meýilnamasydy.

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> «Onda näme? Şeýtanyň hoşuna gelýän hut şol iş amala aşardy. Daşardakylara biziň imanymyz barada edil olaryň göwnünden turjak bir görnüş hödürlenerdi; ol bolsa häsiýetiň şeýle aýratynlyklaryny ösdürerdi welin, olar»

do what? "cause great confusion."

näme etmeli? “uly bulaşyklyk döretmeli.”

Other views of the Daily have been adopted that bring confusion and darkness.

Gündelik baradaky başga garaýyşlar hem kabul edildi, olar bulaşyklyk we garaňkylyk getirýär.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> we halkyň öňünde uly habary yhlas bilen ýetirmek üçin ulanylmaly bolan altyn pursatlary peýdalanmaly. Biziň iş alyp baran haýsydyr bir mowzuk boýunça edilen ähli çykyşlar doly sazlaşyp bilmezdi, munuň netijesi bolsa imanlylaryň hem imansyzlaryň hem aňlaryny bulaşdyrmak bolardy. Hut şu zat Şeýtanyň ýüze çykarmagy meýilleşdiren zatydy — ylalaşmazlyk hökmünde ulaldylyp görkezilip bilinjek islendik zat.

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Reb beýlese, bu taglymatlary Mukaddes Kitap okuwymyzdan subut etmäge başlan wagtymyzda, Hezekiýel 28-e serederis; çünki Gündeligiň hut düýp köki Hezekiýel 28-de kesgitlenýär. Hezekiýel 28 Lusiferiň özüni beýgeltmegi hakyndadyr, we ol muny belläp geçýär; çünki olar Gündeligiň Mesihiň Mukaddes ýerdäki gullugyny aňladýandygyny aýtmaga çalyşýarkalar, diňe bir Gündeligiň hakyky düşünjesini — öz-özüni beýgeltmegiň nyşanyny — ret etmän, eýsem öz tejribelerinde hut şol öz-özüni beýgeltmäni hem ýüze çykarýardylar. Ol olaryň hatarlarymyzyň arasyna bulaşyklyk getirjekdigini aýratyn nygtaýar.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> Indi, ynha geň ruhlar hereket edip biljek beýik bir iş bar. Emma Rebbiň heläk bolýan janlary halas etmek üçin ýerine ýetirilmeli bir işi bardyr; we Şeýtanyň, özüni başgaça görkezmek arkaly, biziň hatarlarymyzyň arasyna bulaşyklyk girizip, dolduryp biljek ýerlerini ol doly kämillik bilen doldurar, we şol ähli ownuk tapawutlar ulalyp, aýdyň hem görnükli bolar.

And what does it mean, "And I was shown"? God specifically told her this.

“Maňa görkezildi” diýmek nämäni aňladýar? Muny Hudaý oňa anyk aýtdy.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> “Meni ilk başdan Rebbiň bu işiň ýüki ne Elder Daniells-e, ne-de Prescott-a berenini görkezildi. Şeýtanyň mekir hileleri aralaşdyrylsynmy? Bu “Daily” akyllary bulaşdyrmak we wagtyň şu möhüm döwründe işiň öňe gitmegine päsgel bermek üçin orta atyljak derejede şeýle uly mesele bolmalymy? Nähili ýagdaýda bolsa-da, beýle bolmaly däldir. Bu tema orta atylmaly däldir,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Waýt uýamyz Gündeligiň nämedigine düşünýärdi hem-de Gündeligi Mesihiň Mukaddes Ýerdäki gullugydyr diýip öwretmegiň Gökden kowlan perişdelerden gelip çykýan bir zatdygyna, munuň bolsa diňe bulaşyklyk we garaňkylyk getirýändigine düşünýärdi; şeýle hem ol Ilkinji Öňbaşçylaryň Gündeligiň Butparazlygy aňladýandygy baradaky garaýşyny, we Gündelik aýrylanda 1335 ýyllyk wagt pygamberliginiň başlanandygyny bilýärdi. Ol muny bilýärdi. Bu adamlaryň näme diýmek isleýändigine garamazdan, ol tapawudy bilýärdi.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> Näme bolanda-da, beýle bolmaly däldir. Bu mesele girizilmeli däldir, çünki içeri giriziljek ruh gadagan ediji bolar, hem-de Lusifer her bir herekete syn edýär. Şeýtanyň wekilleri onuň işine başlardylar we hatarlarymyzyň arasyna bulaşyklyk getirilýärdi. Synag meselesi bolmadyk pikir tapawudyny agtarmaga seniň hiç hili çagyryşyň ýokdur; emma seniň dymmagyň sözden täsirlidir. Mesele maňa bütin aýdyňlygy bilen görkezildi. Eger iblis öz niýet edişi ýaly, şu meseleler boýunça öz halkymyzyň içinden birini hem bu işe çekip bilseydi, Şeýtanyň işi ýeňiş gazanardy. Indi gijä goýmazdan iş ele alynmalydyr we hiç hili pikir tapawudy beýan edilmemelidir.

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Şeýtan bizden çykyp giden şol adamlary ýaman perişdeler bilen birleşmäge we ähmiýetsiz meseleler arkaly işimizi bökdemäge ruhlandyrardy; onda duşmanyň düşelgesinde nähili begenç bolardy. Has-da ýakynlaşyň, has-da ýakynlaşyň. Her bir tapawut gömülsin. Biziň häzirki işimiz, bu tapawutlary aradan aýyrmak we hemmäniň sazlaşykda bolmagy üçin ähli beden güýjümizi hem-de beýni-sinir kuwwatymyzy bagyş etmekdir. Eger Şeýtana özüniň uly mukaddesleşdirilmedik paýhasy bilen iň kiçijik bir ygtyýar almaga rugsat berlen bolsa, [ol begenərdi].

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> Indi, siziň nähili iş alyp barýanyňyzy görenimde, aňym bütin ýagdaýy hem-de öňe gidip, biziň aramyzdan aýrylan taraplara hatarlarymyzyň içine başagaýlyk salmaga iň kiçi mümkinçilik beren halatyňyzda nähili netijeleriň boljakdygyny doly gördi. Siziň paýhasdan mahrumlygyňyz edil Şeýtanyň isleýşi ýaly bolardy. Siziň gaty sesli yglanyňyz Mukaddes Ruhuň ylhamy astynda däldi. Maňa size şeýle diýmek tabşyryldy: Hudaý tarapyndan ýol görkezilen adamlaryň ýazgylarynda kemçilik agtarmagyňyz Hudaýdan ylham alan iş däldir. Eger bu Elder Daniellsiň halka berjek paýhasy bolsa, onda hiç bir ýagdaýda oňa resmi wezipe bermäň, çünki ol sebäpden netijä çenli akyl ýetirip bilenok. Bu meselede siziň dymmagyňyz siziň paýhasyňyzdyr. Indi, diri bolmadyk adamlaryň neşirlerinde kemçilik agtarmak ýaly her bir zat Hudaýyň sizleriň hiç biriňize beren işi däldir. Çünki bu adamlar — Elders Daniells we Prescott — şäherlerde iş alyp barmak barada berlen görkezmelere eýeren bolsadylar, hakykata ynandyrylan we imana gelen, ukyply adamlaryň köpüsi, örän köpüsi bolardy; emma olar [häzir] hiç haçan ýetip bolmajak orunlarda durýarlar.

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> Bütin dünýä bir beýik maşgala hökmünde görülmelidir. Şeýle bir bilim çeşmesinden peýdalanmaga mümkinçilik bar mahaly, näme üçin Rebbimiz Isa Mesih tarapyndan berlen şaýatlyklar bilen dünýäniň ýyllarboýy heläk bolmagyna ýol berdiňiz? Hakyky din bize her bir erkek adama we her bir aýala özümiziň ýagşylyk edip biljek şahsymyz hökmünde garamagy öwredýär.

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> Bu köp ýyllardan bäri çap edilip gelýär: —“Deňagramly akyl”, Elder Andrews-a berlen şaýatlyk. Akyl ösdürilip, haçan geplemelidigini we haýsy ýüklere girişip, olary çekmelidigini bilýän bir güýje öwrülip biler, çünki Mesih siziň Mugallymyňyzdyr. Men bolsa siziň öz paýhasyňyzy beýgeldip, pikirlaryň tapawudyny döretjek bir ýoly yzarlanyňyzy [görenimde] siziň üçin örän howatyr etdim. Reb, haçan dymmak olar üçin paýhas bolsa, dymyp bilýän paýhasly adamlary talap edýär. Eger siz kämil adam boljak bolsaňyz, Isa Mesih arkaly mukaddes edilmäge mätäçsiňiz. Indi ýaňy başlanan bir iş bar, we paýhas her bir wagyzda, her bir konferensiýanyň prezidentinde görünsın. Emma ine, birnäçe ýyl öň siziň hut şu işe sesiňizi galdyryp goldamak üçin zerur bolan ýeriňizde el urmagyňyz gerek bolan bir iş bardy. Mesih Öz halkynyň hemmesine olaryň näme etmelidigini we nämeleri etmeli däldigini aýratyn görkezmeler berdi. Rebbiň dogrulygyny amala aşyrmak üçin bize galan wagt örän azdyr. Siz Rebbiň ýoluna düşünip bilersiňiz. Men siziň prezident wezipesine goýlanyňyzdan soň zatlary öz oýlap tapşyňyz boýunça alyp barmak maksadyňyzy gördüm. Siz özüňiziň ajaýyp işleri etjekdigiňizi, emma munuň Hudaýyň siziň eliňize bermedik bir işi boljakdygyny oýlapdyňyz. Indi siziň işiňiz ezmek däl-de, eýsem Reb sizi hyzmat etmäge kabul eden bolsa, mümkin bolan her bir zerurlygy ýeňilleşdirmekdir. Emma siz örän irden paýhasyň we mukaddes edilen höküm ýöretmäniň sizde ýüze çykmandygynyň alamatlaryny berdiňiz. Siz Reb ýagtylyk bermese kabul edilmejek meseleleri alawlap öňe sürdüňiz.

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> Maňa şeýle howlukmaç hereketleriň, hatda sizi konferensiýanyň prezidenti hökmünde ýene bir ýyl saýlamak ýaly işleriň hem edilmeli däldigi görkezildi. Emma bu mesele doga arkaly Rebbiň huzuryna getirilýänçä, Reb bu hili howlukmaç geleşikleriň mundan beýläk bolmagyny gadagan edýär; hem-de Rebbiň işiniň prezidentiň üstüne ýükleýän hyzmatynyň iň dabaraly jogapkärçilikdigini size habar berlenligi sebäpli, siz “—Daily” baradaky meselede öz eden ýalňyş gyzgynlygyňyz bilen öňe çykmaga we öz täsiriňiziň bu meseläni çözer diýip çak etmäge ahlak taýdan hiç bir hukugyňyz ýokdy. Ol ýerde agyr jogapkärçilikleri çekip gelen ýaşuly Haskell bardy, hem ýaşuly Irwin bardy, hem-de meniň agzap biljek ýene birnäçe adamym bar, olar hem agyr jogapkärçilikleri göterýärler.

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Ýaşy uly adamlara bolan hormatyňyz nirede boldy? Meseläni ölçäp-biçmek üçin ähli jogapkär adamlary çekmezden, nähili ygtyýary amala aşyryp bilerdiniz? Emma indi geliň, bu meseläni derňeýli araşdyryp göreliň. Indi, äsgerilmän galan işiň öňünde, işi ýene bir ýyl alyp barmaga bolan yhlasyňyzy görkezmegiň Rebbiň hökümi bolup-bolmandygyny täzeden garamalydyrys. Eger size birleşjek kömegiň bilen işi ýene bir ýyl alyp barsaňyz, onda sizde-de, Ýaşuly Prescottda-da bir üýtgeşiklik bolmalydyr. Öz ýürekleriňizi Hudaýyň öňünde kiçeldiň. Reb sizde başgaça bir tejribäniň ýüze çykandygyny görmeli bolar, çünki haçandyr adamlaryň täzeden iman ýoluna getirilmäge mätäç bolan wagty bolan bolsa, hut şu häzirki [wagtda] ol Ýaşuly Daniells bilen Ýaşuly Prescottdyr.”

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> Ýedi adam saýlanyp alynmalydyr; olar paýhasly adamlar bolmaly we Hudaýyň merhemetiniň işi arkaly gaýtadan öwrülenlikleriniň subudyny bermelidirler. Sebäp bilen netijeden netije çykarmaga ukypsyz derejede körlenen şeýle adamlar, bu işe degişli jogapkärçilikleri çekip gelen adamlary hem-de bu konferensiýalaryň prezidentlerini äsgermezlik etse, işi iki ýyldan gowrak wagtlap alyp giden adamlar hasaba alynmasa we şeýle howlukmaç netije ýüze çykyp, adamlar ýyllarboýy özleriniň öňünde goýlan iň bir işi — şäherlerde iş alyp barmagy — äsgermezlik etseler, hem-de ýaşuly adamlaryň maslahatyna hiç hili, ýa-da juda az üns berlip, olaryň halka ýetirmegi saýlap alan zatlary wagyz edilse, bu özüniň beýik hem ajaýyp şeýle işe ynanylyp tabşyrylmaga şol adamlaryň ygtybarsyzdygyna öz subudyny berýär.

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> Mesih öli däldir. Ol Öz işiniň şeýle geň ýol bilen alnyp barylmagyna hiç haçan ýol bermez. Kitaplara degmäň. Eger haýsydyr bir üýtgetme zerur bolsa, Hudaý şol üýtgetmede sazlaşygyň laýyk bolmagyny üpjün eder; emma bir habar, öz içine alýan uly jogapkärçilikler bilen bilelikde, adamlara ynanylyp tabşyrylanda, [Hudaý] söýgi arkaly işleýän we jany päkleşdirýän wepalylygy talap edýär. Daniells we Prescott ýaşulylarynyň ikisine-de täzeden dönmek zerurdyr. Bir geň iş aralaşdy, we ol Mesihiň biziň dünýämize ýerine ýetirmek üçin gelen işi bilen sazlaşykda däldir; we hakykatdan-da dönülenleriň hemmesi Mesihiň işlerini işlär.

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> Biz hemmämiz Atany şöhratlandyrjak işi amal etmelidiris. Biz çözgüt pursadyna geldik — ýa şu taýýarlyk döwrüniň özünde Isa Mesihiň häsiýetine laýyk gelmeli, ýa-da muny synanyşmaly hem däl. Daniells ýaşuly, [siz özüňizi] şuňa meňzeş ýagdaýlarda öň edişiňiz ýaly sesiňizi ýokardan eşitdirmäge azat hasap etmeli dälsiňiz. Şeýle hem düşüniň, konferensiýanyň prezidenti höküm sürüji däldir. Ol, Hudaýyň kabul eden prezidentlik wezipesinde duran dana adamlar bilen baglanyşykda işleýär. Hudaýyň kabul eden galamlaryndan çykan çap edilen kitaplardaky ýazgylara gatyşmaga onuň ygtyýary ýokdur. Olar hökmany, agalyk ediji güýjüň azrak alamatyny görkezmeseler, indi mundan beýläk agalyk sürmeli däldirler. Çözgüt pursady geldi, çünki Hudaý masgaralanylar.

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> «Reb şehere işlenilmedik galalara nähili garaýar? Mesih asmanda. Indi Onuň ykrar edilmegi şeýle bolmalydyr: —Patyşalyk häkimligi ýok. Ine, indi bu dünýäniň çökgün pursadydyr. Indi Men halas etmäge-de, ýok etmäge-de güýjüm bolan Gudratdyryn. Indi hemmeleriň ykbalynyň Meniň elimdedigi wagtdyr. Men dünýäni halas etmek üçin Öz janymy berdim. We: “Men ýokary galdyrylsam”, berjek halas ediji merhemetim, ilahi meňzeşlik boýunça şekillendiriljek we Men bilen bir boljaklaryň hemmesiniň Meniň halas ediji merhemetiň güýji bilen nähili işleýän bolsam, şonuň ýaly işlejekdigini subut eder». Kim islese, [goý ol] doganlary bilen birlikde, Rebbiň berýän maslahatynyň astynda jogapkär orunlarda olara edilen işi ýerine ýetirmek üçin berk ýapyşsyn we dünýäni şeýle söýüp, dünýäniň halas bolmagy üçin Öz janyny doly gurban eden Ol bilen doly sazlaşykda işlemäge iň yhlasly görnüşde çalyşsyn. Men hyzmatkärlerimize aýdýaryn: şäherlerimizdäki işe girişenlerinde, Sözüň hyzmatyna parahat mukaddeslik ýoldaş bolsun. Biz halkyň aňyna degişli täsiri ýetirip bilmeris, eger biz . . . [Bu sahypanyň aşaky üçden bir bölegi boş galdyrylan.]

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> Men Gündeligimden göçürýärin. Hakykat Isa Mesihdäki ýaly — ony aýdyň, onuň barada doga ediň, her sözüne öz ýönekeýliginde ynanyň. Eger ýalňyşlyklary imandan ýüz öwren we azdyryjy ruhlara gulak asan adamlaryň öňüne çykarsaňyz, näme gazanarsyňyz? Olar ýaňy-ýakynda ynançda biziň bilen bile bolan adamlardy. Şeýtanyň tarapynda durjakmysyňyz? Işlenilmedik meýdanlara üns beriň. Bütin dünýäni gurşap alýan bir iş öňümizde dur. Maňa John Kellogg barada görnüşler görkezildi.

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Örän özüne çekiji bir şahs, özüniň öňe sürýän aldawjy delilleriniň pikirlerini — hakyky Mukaddes Kitap hakykatyndan tapawutlanýan garaýyşlary — wekilçilik edýärdi. Täze bir zat ugrunda açlyk we suwsuzlyk çekýänler şeýle [örän aldawjy] pikirleri öňe sürýärdiler welin, Ýaşuly Prescott uly howpuň astyndady. Ýaşuly Daniells hem şeýle pikirler her ýerde aýdylsa, bu täze bir dünýä bolardy diýen azgynlyga duwlanmak howpundady.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Hawa, şeýle bolardy, emma olaryň aňlary şeýdip şol zatlar bilen doly meşgul edilýän mahaly maňa görkezildi welin, Dogan Daniells bilen Dogan Prescott ruhy[çulyga] meňzeş görnüşli pikirleri özleriniň tejribesine goşup dokapdyrlar hem-de mümkin bolsa, hatda saýlananlaryň özlerini-de aldaýjak gözel duýgularyň üsti bilen halkymyzy özlerine çekipdirler.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Iň saýlananlaryň hut özleri aldanmaz, emma iň saýlananlaryň ýanynda duran adamlaryň arasynda aldanjaklar bolar. Iň saýlananlar akylly gyzlardyr. Akyşsyz gyzlar bolsa aldanarlar, şeýle dälmi?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Bu döwürde akylly gyzlar ýaly, hut saýlananlary hem aldamak synagy bar wagtynda, akylly gyzlar Mukaddes Ruhuň bol-bol guýulmasyny kabul edýärkäler, akmak gyzlar nämäni kabul edýärler? 2 Selaniklilerdäki güýçli azgynlaşdyrmany. Muny hem Gündelik bilen baglanyşyklykda serederis.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—«özleriniň tejribesine ruhy[çülik] görnüşli duýgulary örüp girizýärdiler we, mümkin bolsa, hut saýlananlary hem aldamak üçin halkymyzy owadan duýgulara çekýärdiler».

What is the very bottom line of spiritualism?

Ruhçulygyň iň düýp manysy näme?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Patyşa Şawul baradaky wakaya gelende bolsa, Samuel näme diýdi? «Boýun egmezlik jadygöýlüge deňdir». Boýun egmezlik jadygöýlükdür.

Where does Saul end up?

Şawul nirä barıp çykýar?

FROM THE AUDIENCE: With the witch of Endor.

DIŇLEÝJILERDEN: Endordaky jadygöý bilen.

With the witch of Endor.

Endordaky jadygöý bilen.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Patyşa Şawuly Endoryň jadygöý aýalynyň ýanyna alyp baran bu wakalar zynjyryny döretmek üçin näme etdi? Ol öz sözüni Hudaýyň Sözüniň üstünde goýdy. Oňa näme etmelidigi aýdylypdy, emma ol öňe gidip, özüniň etmek islän zadyny etdi.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Ruhçulygyň iň düýp mazmuny öz sözüňi Hudaýyň Sözüniň üstünde goýmakdyr. Hemme zat hut şondan başlanýar. Ine, jadygöýlük şudur.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Jadygöýlük — Şeýtanyň sizi öz täsiri astyna nähili getirýändigini tanamakdyr. Onuň sizi nähili jadylaýandygy, bu jadyly aldaw bilen bagly bir jadyly adalgadyr.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Jadyly edilen wagtyňyzda ilki jadyly bolýan kim? Jadygöriň özi. Hemmesi men öz sözümiň Hudaýyň Sözüniň üstünde goýanymda başlanýar. Bu jadygöýlikdir, bu gozgalaňdyr, we jadyly bolan meniň özümdir. Daniells bilen Prescottyň başyna gelen hem hut şudur.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Şeýle ýagdaý bolup durkak, Daniells bilen Prescott nähili garaýyşlary ornaşdyrmaga çalyşýardylar? Gündelik baradaky nädogry garaýşy.

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

"Gündelik" hakyndaky hakykat düşünje nämedir? Ol butparazlykdyr, butparazlyk bolsa öz-özüňi beýgeltmegiň dinidir. Ol Şeýtan öz sözüni Hudaýyň Sözüniň üstünde goýan mahaly, Gökleriň köşklerinde başlanan we adamzadyň taryhyna kanunsyzlygyň syrlylygyny girizen dindir.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Günäniň syrtyny açmaýan syrly işi, Şeýtanyň bizi jadylaýyş işidir. Bu, Şeýtanyň bizi öz sözümi ýa-da onuň sözüni Hudaýyň Sözüniň üstünde goýdurmakdaky işidir.

Do you follow my thought?

Meniň pikirimi yzarlaýarsyňyzmy?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Günä sözüne serediň. Ol Strongyň Konkordansiýasynda günäni kesgitlär. Ony kök sözüne çenli alyp baranyňyzda, günäniň kök sözi näme? Alfa, alfa. Ine, şol Alfa Apostasydyr.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Daniells bilen Prescott bu akylsyz garaýşy haçan öňe sürýärdiler? Alfa dönükliginiň döwründe.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Şeýlelik bilen, White uýanyň şu ýerde iň saýlananlaryň hem aldanylmagy we Ezekiel 28-i okaň diýmek bilen näme diýýändigini gözden salmaň. Ol nämeleriň bolup geçýändigini bilýärdi. Ol bu “Daily” diýen zadyň diňe bir taglymat taýdan nädogry bolman, eýsem “Daily” barada nädogry garaýşy wagyz etjek bolanlaryň öz sözlerini Hudaýyň Sözüniň üstünde goýmagyny talap edýändigini, şeýlelikde olaryň jadylandyrylan ýagdaýyna düşýändigini bilýärdi; we şonuň üçin hem olar öz pitnesi arkaly başgalary jadylandyrmak üçin Şeýtanyň elindäki bir guraldyr.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> Men galamym bilen şu hakykaty beýan etmeli: bu doganlar özlerini aldaýan düşünjelerindäki hakykaty näbellilige saljak kemçilikleri görerdiler; we şonda-da özlerini uly ruhy saýgaryş ukybyna eýe ýaly görkezerdiler. Indi bolsa men olara şeýle diýmelidirin: maňa bu mesele görkezilende,

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Adamlar: «Ah, Ellen Waýt, onuň “Daily” meselesi barada hiç hili tutumy ýok» diýýärler.

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> maňa bu mesele görkezilende, Ýaşuly Daniells “gündelik” baradaky öz pikirlerini goldap, sesini surnaý ýaly göterýärdi; soňraky netijeler maňa görkezildi. Halkymyz bulaşýardy. Men netijäni gördüm, soňra bolsa maňa şeýle duýduryşlar berildi: eger Ýaşuly Daniells netijesine parh goýman, şeýle bir täsir astynda bolup, özüniň Hudaýyň ylhamy astyndadygyna ynanmagyna ýol berse,

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Bu spiritizmdir. Ol öz sözüni Hudaýyň Sözüniň üstünde goýdy. Ol özüne Hudaý tarapyndan ylham berilýändigine ynanýar.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> eger Elder Daniells netijä garamazdan şeýle bir täsirlenip, özüni Hudaýyň ylhamynyň astyndadygyna ynandyrsa, biziň hatarlarymyzyň hemme ýerinde şübheçilik ekilerdi, we biz Şeýtanyň öz habarlaryny ýetirjek ýerine düşerdik. Berk imansyzlyk we şübheçilik adam akyllaryna ekilerdi, we hakykatyň ornuny erbetligiň geň hasyllary alardy. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

The strange crops of evil are growing all over Adventism today.

Şu günler Adventizmde pislikiň geň hasyllary hemme ýerde gögerýär.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen Waýt 2520 baradaky Pioner düşünjesini makullaýar.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen Waýt Daniel kitabyndaky Gündelik düşünjesiniň Butparazlygy aňladýandygy baradaky Pioner düşünjesini goldaýar.

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