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# The Book of Daniel - Number Forty-Eight

Danyýel kitaby — Kyrk sekiz

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Pygamberligiň açylyşy: Habakkugyň görnüşiniň, iki tagtanyň we gündeligiň syrlylygynyň Mukaddes Kitaby düşündirişde ähmiýeti

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Jeff Pippenger

Published

January 12, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ulai derýasy baradaky görnüş arkaly şekillendirilen bilimiň artmagy ahyrsoňunda Habakkugyň iki tagtasynyň üstünde ýazylan zatdyr.

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

> Olaryň ikinji geliş döwrüne degişli diýip hasap eden pygamberlikler bilen utgaşyp, olaryň näbellilik we garaşma ýagdaýyna aýratyn laýyk gelýän görkezme berildi hem-de olara, düşünjelerine häzir garaňky bolup görünýän zadyň öz wagtynda aýdyň ediljekdigine iman edip, sabyr bilen garaşmak höweslendirildi.

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

> Şol pygamberlikleriň arasynda Habakkuk 2:1–4-däki pygamberlik hem bardy: “Men öz gözegçilik ýerimde duraryn, diňiň üstünde ýerleşerin we Onuň maňa näme diýjekdigini, paş edilende bolsa näme jogap berjegimi görmek üçin syn ederin. Reb maňa jogap berip, şeýle diýdi: Görnüşi ýaz we ony tagtalaryň üstünde düşnükli et, ony okaýan adam ylgap bilsin. Çünki bu görnüş entek bellenen wagt üçindir, emma ahyrda ol sözlär we ýalan sözlemez: gijä galsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz. Ine, ulumsy bolan adamyň jany onuň içinde dogry däldir; emma adalatly adam öz imany bilen ýaşar.”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “1842-nji ýylyň özünde hem, bu pygamberlikdäki: ‘görkezijini ýaz we ony tagtalaryň üstünde düşnükli et, ony okaýan ylgap bilsin’ diýen görkezme, Çarlz Fitçe Danyýel we Ylham kitabynyň görnüşlerini düşündirmek üçin pygamberlik çyzgysyny taýýarlamak pikirini döretdi. Bu çyzgynyň neşir edilmegi Habakkuga berlen buýrugyň ýerine ýetirilmegi hasap edildi. Şeýle-de bolsa, şol wagt hiç kim şol bir pygamberlikde görnüşiň amala aşmagynda görünýän gijä galmanyň — bir eglenme döwrüniň — görkezilýändigini duýmady. Göwnüçökgünlikden soň, bu Mukaddes Ýazgy örän ähmiýetli bolup göründi: ‘Çünki bu görnüş heniz bellenen wagt üçindir, emma ahyrynda ol sözlär we ýalançy çykmaz; gijä galan ýaly bolsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz…. Dogruçyl bolsa öz imany bilen ýaşar.’ Uly göreş, 391, 392.”

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Habakugyň iki tagtasy pygamberlik taýdan iki şaýatdyr. Mukaddes Ýazga görä, hakykaty tassyklamak üçin iki şaýat bir ýere getirilmelidir.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Emma ol seni diňlemese, onda özüň bilen ýene bir ýa iki adam al; şeýlelikde her bir söz iki ýa üç şaýadyň agzy bilen tassyklansyn. Matta 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Habakugyň iki tagtasy (1843 we 1850-nji ýyllaryň öňdebaryjy çyzgylary) biri-biriniň üstüne goýlanda, olar Milleriň düýşüniň göwherleri bolan hakykatlary tassyklaýarlar. Birinji tagtada görkezilen 1843-nji ýylyň ýalňyşlygy, ikinji tagta bilen üst-üstüne goýlanda, görnüşiň gijä galma wagtyny berkarar edýär. Miller (şol taryhyň simwolik garawuly) öz taryhynyň jedeli döwründe näme diýmelidigini sorady.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Gözegçilik ýerimde duraryn, diňiň üstüne çykaryn-da, Onuň maňa näme diýjekdigini we ýazgarylanymda nähili jogap berjegimi görmek üçin syn ederin. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Reb Millera bu görnüşi ýazmagy tabşyrdy, we ol düýşünde görnüşi özünde saklaýan sandygy otagynyň ortasyndaky stoluň üstünde goýdy.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Reb maňa jogap berdi we şeýle diýdi: «Görkezijini ýaz, ony tagtalaryň üstünde düşnükli et, ony okaýan ylgap gitsin». Habakkuk 2:2.

The tables then identify the tarrying time and the first disappointment.

Tablisalar soňra gijä galma döwrüni we ilkinji lapykeçligi kesgitleýär.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Çünki görüntü hələ təyin olunmuş bir vaxt üçündür; lakin axırda danışacaq və yalan söyləməyəcək; gecikərsə də, onu gözlə; çünki o, mütləq gələcək, gecikməyəcək. Habakkuk 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

Artýan bilimden (Milleriň gymmatbaha daşlaryndan) gelip çykýan üç basgançakly synag prosesi şondan soň görkezilýär.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Ine, onuň ulumsylyk bilen göterilen jany öz içinde dogry däldir; emma dogruçyl adam öz imany bilen ýaşar. Habakkuk 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Ybadat edijileriň iki topary Danyýel kitabynyň on ikinji babyndaky synag arkaly aýan ediler.

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

> Ol şeýle diýdi: Git öz ýoluň bilen, eý Danyýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapykdyr we möhürlenendir. Köp adamlar päklener, agardarlar we synalyp görüler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşüner. Daniýel 12:9, 10.

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Danyýlyň paýhaslylary Matta ýigrimi bäşdäki iman arkaly aklanan akylly gyzlardyr, zalymlar bolsa buýsanç bilen göterilen akmak gyzlardyr. Milleriň düýşüniň ahyrynda göwherler habary aňladýan on gyz baradaky tymsaldaky ýagy aňladýar.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> Hudaý bize iberýän habarlaryny kabul etmedigimizde, Oňa hormatsyzlyk edilýär. Şeýlelikde, Ol biziň janlarymyza guýup, ony garaňkylykda bolanlara ýetirmegi isleýän altyn ýagy ret edýäris. Çakylyk gelip: “Ine, gelin almaçy gelýär; oňa garşy çykyp, garşylaň,” diýlende, mukaddes ýagy kabul etmedik, ýüreklerinde Mesihiň merhemetini ezizlemän saklamadyk adamlar, akylsyz gyzlar ýaly, Rebbini garşylamaga taýýar däldiklerini görerler. Olar özlerinde bu ýagy gazanmaga güýç tapmazlar, we olaryň ýaşaýşy harap bolar.” Review and Herald, July 20, 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Soňky günlerde Milleriň gymmatbahaly daşlarynyň şöhlesi on esse has ýagty parlar, hem-de “on” sany hem-de ýagtylyk ikisi-de synagyň nyşanlarydyr. Milleriň düýşüniň ahyrynda şekillendirilişi ýaly, soňky günlerde Habakkugyň tablisalarynda beýan edilen hakykatyň ýagtylygy synagly habary öndürýär; bu habar on gyzyň tymsalynda Ýarygije Nidasynyň habary hökmünde görkezilýär. Şol synag prosesi Millerit taryhynyň synag prosesiniň gaýtalanmasydyr, çünki on gyzyň tymsaly soňky günlerde sözme-söz gaýtalanýar.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Maňa köplenç on gyz hakdaky tymsal ýatlanylýar; olaryň bäşi paýhasly, bäşi bolsa akmakdy. Bu tymsal iň ownuk jikme-jikligine çenli ýerine ýetdi we ýerine ýetiriler, çünki onuň hut şu wagta degişli aýratyn ulanylyşy bar; ol üçünji perişdäniň habary ýaly ýerine ýetdi we zamanyň ahyryna çenli häzirki hakykat bolmagynda dowam eder.» Review and Herald, 1890-njy ýylyň 19-njy awgusty.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

On san synagyň nyşanydyr, we on günüň ahyrynda Danyýel bilen üç wepadar, Babylonyň iýmitini iýýänlerden göz bilen görner derejede has görmegeý we semiz bolup göründiler. Habakkukda imansyzlykda däl-de, özüne bil baglap ýaşaýan tekepbirler Babylonyň häsiýetini ösdürdiler. Millerit taryhynda olar Babylonyň gyzlaryna öwrüldiler, we Habakkukda iman bilen ýaşamazlygy saýlanlaryň häsiýetini tanatmak üçin papalygyň pygamberlik häsiýetleri ulanylýar.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Ine, onuň ulumsylyk bilen ýokary galdyrylan jany öz içinde dogry däldir; emma dogry adam öz imany bilen ýaşar. Hawa, şerap sebäpli ol kanuny bozýar; ol tekepbir adamdyr, öýünde-de oturmaýar; ol öz höwesini dowzah kimin giňeldýär, ölüm ýalydyr we kanagat tapyp bilmeýär; emma ähli milletleri öz ýanyna ýygnap, ähli halklary özüne üýşürýär. Bularyň ählisi oňa garşy tymsal sözününi aýdyp, masgaralaýjy nakyl bilen şeýle diýmezmi: “Özüniki bolmadyk zady artdyrýan adamyň halyna waý! Näçe wagtlap? We özüni galyň palçyk bilen ýüklän adamyň halyna waý!” Seni dişlejekler birden ýerinden turmazmy? Seni biynjalyk etjekler oýanmazmy? Sen olara olja bolarsyň. Çünki sen köp milletleri taladyň, ähli halklaryň galanlary seni talarlar; adam gany sebäpli, ýeriň, şäheriň we onuň içinde ýaşaýanlaryň ählisine edilýän zorluk sebäpli. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Matta ýigrimi bäşinji bapdaky gyzlaryň başdan geçirýän synag prosesi, demirgazygyň patyşasynyň (papalygyň) häsiýetini ösdürip ýetişdiren ybadat edijileriň bir toparyny emele getirýär; ol şol bir wagtda-da “köp halklary talaň eden” güýçdür. Birdenkä dişlenen hem, edil Jezebeli itleriň iýşi ýaly, papalyk güýjüdir.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Reb şeýle diýýär: Ine, demirgazyk ýurtdan bir halk gelýär, ýeriň çetlerinden beýik bir millet galkyýar. Olar ýaý bilen naýza ýapyşarlar; olar rehimsizdirler, merhemet etmezler; olaryň sesi deňiz kimin güwüldär; olar atlara münip, saňa garşy urşa duran adamlar dek hatar-hatar düzülendirler, eý Sion gyzy. Biz onuň habaryny eşitdik: ellerimiz gowşady; bizi hasrat gaplap aldy, dogurýan aýalyňky ýaly agyry tutdy. Meýdana çykma, ýoldan ýöreme; çünki duşmanyň gylyjy we her tarapda gorky bardyr. Eý halkymyň gyzy, jorap geý, kül içinde togala; özüňe ýalňyz ogul üçin tutulýan ýas ýaly ýas tut, iň ajy agy-nala et; çünki talaňçy birden üstümize geler. Ýermeýa 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Habakkukyň iki topary imany arkaly aklananlar we Wawilonyň taglymatlaryny iýip-içenlerdir. Milleriň düýşüniň soňky günlerinde gyzlar hökmünde şekillendirilenler ýa Mesihiň häsiýetini ösdürip, şeýlelik bilen Hudaýyň möhürini alýarlar, ýa-da papalygyň häsiýetini ösdürip, ýyrtyjynyň belgisini alýarlar.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> Hakyky nur ahlak garaňkylygynyň arasynda ýagty saçmaly wagty geldi. Üçünji perişdäniň habary dünýä iberildi; ol adamlara ýyrtyjynyň ýa-da onuň şekiliniň nyşanyny maňlaýlarynda ýa-da ellerinde kabul etmezlik barada duýduryş berýär. Bu nyşany kabul etmek diýmek, ýyrtyjynyň özüniň eden kararyna gelmek we Hudaýyň Sözüne göni garşylykda şol bir pikirleri goldamak diýmekdir. Bu nyşany kabul edýänleriň hemmesi barada Hudaý şeýle diýýär: “Şol hem Hudaýyň gaharynyň şerabyny içer; ol Onuň gazap käsesine garyşyksyz guýlandyr; we ol mukaddes perişdeleriň huzurynda hem-de Guzynyň huzurynda ot we kükürt bilen azap ediler.” Review and Herald, 1897-nji ýylyň 13-nji iýuly.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Wawilonyň şerabyny içýän päk gyzlar ahyrynda Hudaýyň gazabynyň şerabyny içerler. Işaýa pygamberde Efraýymyň serhoşlary kör serhoşlyklaryny zatlary tersine öwürmek bilen aýan edýärler, we şol hereket “küýzegäriň palçygy” hökmünde hasap edilmelidir.

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

“Gündelik” sözüni Mesihiň nyşany hökmünde kesgitlemek, “gündeligiň” hakykatyny agdar-düňder edýär, çünki “gündelik” şeýtany nyşandyr. Milleriň “gündeligi” butparazlyk hökmünde kesgitleyişi Habakkugyň tagtalarynda gönüden-göni görkezilendir. Milleriň Selaniklilerdäki şol parçany tapyşy, oňa Hudaýyň ybadathanasynda oturan “günä adamy” aýan bolar ýaly, “aýrylan” zadyň butparazlyk bolandygyna düşünmäge mümkinçilik berdi; bu bolsa Ikinji Selanikliler, ikinji bapda ýerleşýän esasy hakykatdyr.

> “I read on, and could find no other case in which it [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 the daily shall be taken away,’ etc. 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,’ etc. 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.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Men okamagymy dowam etdim-de, onuň [gündelik] duş gelýän başga hiç bir ýerini tapyp bilmedim; diňe Daniel kitabynda bardy. Soňra men [konkordansiýanyň kömegi bilen] onuň bilen baglanyşykly duran şol sözleri aldym: ‘aýryp almak’; ol gündeligi aýryp alar; ‘gündelik aýrylyp alynjak wagtdan başlap,’ we ş.m. Men okamagymy dowam etdim, ýöne bu tekste hiç hili ýagtylyk tapmaryn öýtdüm; ahyrsoňy 2 Selanikliler 2:7, 8-e geldim. ‘Çünki bikanunçylygyň syry eýýäm işläp dur; diňe häzir päsgel berýän, ol aýrylyp alynýança, päsgel berer, ondan soň bolsa şol zalym äşgär ediler,’ we ş.m. Men şol tekste gelnimde, eý, hakykat nähili düşnükli we şöhratly görnüşde peýda boldy! Ine, şol ýerde! Ana, şol gündelik! Şeýle bolsa, indi Pawlusyň ‘häzir päsgel berýän’ ýa-da bökdeýän diýen bilen näme göz öňünde tutýandygyny soraýaryn? ‘Günä adamy’ we ‘zalym’ diýilende Papalyk göz öňünde tutulýar. Şeýle bolsa, Papalygyň äşgär edilmegine näme päsgel berýär? Elbetde, bu Butparazlykdyr; şeýle bolsa, ‘gündelik’ Butparazlygy aňlatmalydyr.’—William Miller, Second Advent Manual, 66-njy sahypa.” Advent Review and Sabbath Herald, 1853-nji ýylyň 6-njy ýanwary.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Pawlusyň “Selaniklilerde” aýdýan “gündelik” sözüniň manysy — Milleriň şol bölümiň esasy hakykaty hökmünde açan zadydyr. Pawlus hakykaty söýmeýänleri, şonuň üçin hem güýçli aldawa duçar boljaklary görkezende, ol elbetde umumy manyda hakykata bolan duşmançylygy görkezýär; emma şol bölümde gönüden-göni salgylanylýan hakykat — “gündeligiň” butparaz Rimi aňladýandygy baradaky hakykatdyr.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Bedeniň çyrasy gözdür; şonuň üçin, eger gözüň tämiz bolsa, bütin bedeniň nurdan doly bolar. Emma eger gözüň ýaman bolsa, bütin bedeniň garaňkylykdan doly bolar. Şeýle bolsa, içiňdäki nur garaňkylyk bolsa, ol garaňkylyk nähili beýikdir! Hiç kim iki hojaýyna gulluk edip bilmez; sebäbi ýa birini ýigrenip, beýlekisini söýer, ýa-da birine ýapyşyp, beýlekisini äsgermezlik eder. Siz Hudaýa hem mamona gulluk edip bilmersiňiz. Matta 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Hakykata bolan söýgi ýa-da hakykata bolan ýigrenç bardyr. Orta ýol ýokdur. Matta ýigrimi bäşdäki akylsyz gyzlaryň üstüne inýän güýçli aldaw, olaryň soňky synagy aňladýan Milleriň göwherleriniň nuruny ret etmegine esaslanýar. Gadymy Ysraýylyň soňky synagy olaryň onunjy synagy bolupdy, ahyrky günlerde bolsa Milleriň göwherleri on esse ýagty saçýar. Milleriň göwherleriniň ret edilmeginiň nyşany “gündelik”dir; muny Efraýymyň serhoşlary Adventizmiň üçünji neslinde tersine öwürdiler. “Gündelik” butparazlygyň şeýtany nyşanydyr. Serhoşlar galp bir göwheri girizdiler; ony dönük protestantçylykdan getirip, “gündeligi” Mesihiň nyşany hökmünde kesgitlediler.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Milleriň gymmatbaha hakykatlara bolan düşünjesi, onuň ösdürilip ýetişdirilen taryhy bilen çäklendirilipdi. Ikinji Gelişiň indiki pygamberlik wakasydygyna ynanan Miller üçin, 1798-nji ýylda papalygyň alan ölüm howply ýarasy diňe Danieliň ikinji babyndaky dördünji we soňky ýer ýüzüniň patyşalygyny aňladyp bilýärdi. Milleriň “gündelik” baradaky düşünjesi hem çäklidi, çünki onuň şaýatlygy, özüne ylham arkaly belli bir öwreniş usulyna alnyp barlandygyny görkezýär; şol usul barada bolsa, diňe Injilini, Krudeniň Konkordansyny ulanandygyny we käbir gazetleri okandygyny aýdýar. Şeýle usulda öwrenmek karary onuň aňyna ýönekeýje gelipdi.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Deist bolan on iki ýylymyň dowamynda men tapyp bilen ähli taryhlarymy okadym; emma indi men Mukaddes Kitaby söýýärdim. Ol Isa barada öwredýärdi! Şeýle-de bolsa, Mukaddes Kitabyň ep-esli bölegi meniň üçin heniz garaňky bolup galýardy. 1818-nji ýa-da 1819-njy ýylda, meni zyýarat eden we meniň deist wagtymda meni tanap, gürrüňlerimi eşiden bir dostum bilen söhbetdeş bolýarkam, ol örän manyly bir äheň bilen şeýle sorady: ‘Bu tekste we ana tekste nähili garaýarsyň?’ diýip, deist wagtym garşy çykýan öňki tekstlerime salgylanypdy. Men onuň näme diýmek isleýändigine düşündim-de, şeýle jogap berdim: — Maňa wagt berseň, olaryň nämäni aňladýandygyny saňa aýdaryn. ‘Näçe wagt gerek?’ Men bilmeýärin, ýöne saňa aýdaryn, diýip jogap berdim, sebäbi men Hudaýyň düşünilip bilinmejek bir ylhamy berenligine ynanyp bilmeýärdim. Şondan soň men Mukaddes Kitabymy öwrenmegi ýüregime düwdüm, Mukaddes Ruhuň näme diýmek isleýändigini anyklap biljekdigime ynanýardym. Emma bu kararyma gelen badyma, maňa şeýle bir pikir geldi: — ‘Eger sen düşünip bilmeýän bir bölegi tapsaň, näme edersiň?’ Şonda Mukaddes Kitaby öwrenmegiň şu usuly kellämde peýda boldy: — Men şeýle parçalaryň sözlerini alaryn, olary Mukaddes Kitabyň içinden yzarlaryn we olaryň manysyny şu ýol bilen taparyn. Mende Cruden’s Concordance bardy, meniň pikirimçe, ol dünýäde iň gowusydyr; şonuň üçin men ony-da, Mukaddes Kitabymy-da aldym, ýazuw stolumyň başyna geçdim, we biraz gazetlerden başga hiç zat okamadm, çünki men Mukaddes Kitabymyň nämäni aňladýandygyny bilmegi ýüregime düwüpdim. Apollos Hale, The Second Advent Manual, 65.”

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Milleriň gymmatly hakykatlary diňe onuň öwreniş usuly arkaly däl, eýsem Hudaýdan gelen göni ylham arkaly hem tanaldy.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Hudaý Öz perişdesini Mukaddes Kitaba ynanmadyk bir daýhanyň ýüregine täsir etmek, ony pygamberlikleri gözlemäge ugrukdyrmak üçin iberdi. Hudaýyň perişdeleri şol saýlanan adama gaýtalap gelip gördüler, onuň akylyna ýol görkezmek we Hudaýyň halky üçin hemişe garaňky bolup gelen pygamberlikleri onuň düşünjesine açmak üçin. Oňa hakykatyň zynjyrynyň başlangyjy berildi, we ol halka-halka gözlemäge ugrukdyryldy; ahyrynda ol Hudaýyň Sözüne haýranlyk we guwanç bilen nazar saldy. Ol ýerde ol hakykatyň kämil bir zynjyryny gördi. Öň ylhamdan mahrum hasaplan Sözüň özi indi onuň gözüniň öňünde öz gözelligi we şöhraty bilen açyldy. Ol Mukaddes Ýazgynyň bir böleginiň beýlekisini düşündirýändigini gördi, we haçan-da bir aýat onuň düşünjesi üçin ýapyk bolsa, Sözüň başga bir ýerinde ony düşündirýän zady tapýardy. Ol Hudaýyň mukaddes Sözüne şatlyk bilen hem iň çuňňur hormat we haýbat bilen garaýardy.” Irki Ýazgylar, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Waýt uýa: “Hudaý Öz perişdesini” Millere iberdi diýende, bu Millere iberilen perişdäniň Gabrieldendigini görkezýär, sebäbi “Öz perişdesi” diýen at Gabriel üçin ulanylýan atdyr.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Perişdäniň: «Men Hudaýyň huzurynda duran Gabrieldirin» diýen sözleri onuň asmanyň howlularynda beýik hormat eýeleýän ornuny görkezýär. Ol Danyýele habar bilen gelende: «Bu zatlarda maňa ýardam berýän hiç kim ýokdur, diňe siziň Serkerdäňiz Mikaýyl [Mesih] bardyr» diýdi. Danyýel 10:21. Halasgär Ylham kitabynda Gabriel hakda şeýle diýýär: «Ol muny Öz perişdesi arkaly guluna Ýahýa iberip, aýan etdi». Ylham 1:1. — Asyrlar Islegi, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

Jebraýyl we beýleki perişdeler Milliriň aňyny ugrukdyrmak we “Hudaýyň halky üçin hemişe garaňky bolup gelen pygamberlikleri onuň düşünjesine açmak” üçin iberildi. Onuň habary diňe bir öz öwreniş usuly arkaly kemala gelmedi, eýsem ylahy ylham arkaly hem açyldy. Mukaddes Kitaby öwrenmek üçin ulanan usulynyň özi hem onuň aňyna salnypdy. Hudaý hakykaty biziň aňymyza getirende, bu Mukaddes Kitaby dogry bölüp, şol işiň gidişinde hakykata ýetmekden tapawutlylykda ylahy ylhamdyr. Millir ikisini hem etdi, ýöne “gündelik” diýen mowzuga düşünmäge gelende, onuň düşünjesiniň emele gelşiniň bir bölegi hökmany suratda ylahy ylham bolmalydy.

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Miller Danyýel kitabynyň sekizinji bapynyň dokuzdan on iki aýatlaryna çenli bolan bölümindäki jyns üýtgemesini tanamazdy, çünki onda diňe Mukaddes Kitap hem-de bibliýa dilleri babatda hiç hili maglumat bermeýän bir konkordansiýa bardy. Ol ikisi-de “aýryp almak” diýip terjime edilýän “sur” bilen “rum” arasyndaky tapawudy görmezdi. Şeýle hem, ikisi-de “mukaddes ýer” diýip terjime edilýän “miqdash” bilen “qodesh” arasyndaky tapawudy görmezdi.

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Ol Mukaddes Kitapta ýüz dört gezek duş gelýän “tamid” sözüniň hakykatyny ol görüp bilmezdi. Onuň görüp bilmedik hakykaty (şeýle hem onuň hakykatdan-da gören hakykaty) şundan ybaratdy: Mukaddes Kitapda ýewreýçe “tamid” sözi ýüz dört gezek ulanylýan bolsa-da, diňe Danyýel kitabynda bu ýewreýçe “tamid” sözi at hökmünde ulanylýar. “Tamid” “dowamly” diýen manyny aňladýan ýewreýçe sözdür we Danyýel kitabynda “gündelik” diýip terjime edilýär.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “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.”

Diňe Daniýel kitabynda bu söz at hökmünde ulanylýar, galan togsan dokuz ýerde bolsa ol ýagdaý aňladýan söz hökmünde ulanylýar. Şu sebäpli, Haçan-da King James Injiliniň terjimeçileri Daniýeliň bu sözi bäş gezek at hökmünde ulanandygy bilen ýüzbe-ýüz bolanlarynda, Injiliň beýleki ähli ýazyjylary bolsa bu sözi togsan dokuz gezek ýagdaý aňladýan söz hökmünde ulanandyklary sebäpli, subutnamalaryň agramy olary Daniýeliň bu sözi at hökmünde ulanşyny düzetmäge mejbur etdi. Daniýeli düzetmek üçin, olar Söze “gurbanlyk” diýen sözi goşdular, şeýlelik bilen at sözüni ýagdaý aňladýan söze öwürdiler. Soňra bolsa, terjimeçileri düzetmek üçin, Ellen Waýta şeýle ýazga geçirmek ylham berildi: ol “Gündelik” bilen baglanyşyklylykda “gurbanlyk” sözüni ynsan akylynyň goşandygyny, onuň tekste degişli däldigini; hem-de Rebbiň bu baradaky dogry düşünjäni höküm sagadynyň çagyryşyny berenlere berendigini görendigini” aýtdy.

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller öz şaýatlygyna görä, ahyrsoňy 2 Selaniklilerde düşünen “gündelik” diýen zada düşünmäge çalyşýardy. Emma öz şaýatlygyna görä, bir söze düşünmäge çalyşanda, şol sözüň ulanylan ähli ýerlerini göz öňünde tutardy, üstesine-de, bu söz Mukaddes Kitapda başga-da togsan dokuz gezek ulanylýar. Şeýle-de bolsa, onuň “gündelik” baradaky şaýatlygy, muny Daniýel kitabyndan başga ýerde tapmandygyny görkezýär; ol şeýle diýdi: “Men okamagymy dowam etdim, we munuň [gündeligiň] Daniýelden başga ýerde duş gelýän başga bir ýagdaýyny tapyp bilmedim.” Miller gymmatly hakykatlara diňe öz öwreniş usuly arkaly däl, eýsem perişdeleriň gullugy arkaly özüne berlen ylahy ylham arkaly-da getirildi.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Şonuň üçinem onuň “gündelik” baradaky düşünjesi dogrydy, emma çäklidi. Ol Danyýel kitabynda “gündelik” barada ýedi gezek däl-de, bäş gezek agzalýandygyna we şol bäş gezekden “gündeligiň” “aýrylyp alynýan” üç gezekliginiň biriniň beýleki iki gezekden başga many aňladýandygyna düşünip bilmedi. Bir gezek “gündelik” ýewreýçe “rum” sözi bilen ulanylýar, beýleki iki gezekde bolsa ýewreýçe “sur” sözi bilen ulanylýar. Iki söz hem “aýryp almak” diýip terjime edilýär, emma Danyýeliň sekizinji baby, on birinji aýatynda “rum” sözi “ýokary galdyrmak we beýgeltmek” diýmegi aňladýar, on birinji babyň otuz birinji aýatynda we on ikinji babyň on birinji aýatynda bolsa “sur” sözi “aýyrmak” diýmegi aňladýar.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Wawilon naharyny iýip-içýän ylahyýatçylar bir zady aýyrmak bilen bir zady ýokary galdyrmagyň ikisiniň hem aýyrmagyň bir görnüşini aňladýandygyny, şonuň üçin bu iki sözüň hem bir manyda düşünilmelidigini öňe sürýärler. Olar “gündelik” diýen sözüň üç ýerde-de “aýrylyp alynýar” diýilmeginiň hemişe aýyrmagy aňladýandygyny nygtaýarlar, we şeýle etmek bilen, Danieliň söz saýlamagynda seresapsyzlyk edendigini öňe çykarýarlar. Olar muny açyk aýtmaýarlar, emma netijesi boýunça Daniel “gündelik” “aýrylyp alynýan” her üç ýagdaýynda-da “sur” sözüni ulanmalydy diýip öwredýärler; çünki ylahyýatçylara görä, ol “gündelik” “aýrylyp alynýan” her gezek şol bir zady göz öňünde tutan bolmaly.

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

Olar sekizinji babyň on birinji aýatyndan on dördünji aýatyna çenli bolan aýatlarda ikisi hem “ybadathana” diýip terjime edilýän “miqdash” we “qodesh” sözleri bilen hem şol bir zady edýärler. Şol dört aýatdaky “ybadathana” baradaky her bir salgylanmada olaryň hemmesiniň Hudaýyň ybadathanasyny aňladýandygyny nygtaýarlar. Bu ýerden ýene netije çykarylanda, Daniel üç salgylanmanyň hemmesinde diňe “qodesh” sözüni ulanmalydy, on birinji aýatda bolsa “miqdash” sözüni ulanmazdy. Miller bu sözleriň arasyndaky tapawudy tanamazdy, emma häzirki zaman ylahyýatçylary ony tanaýarlar, we tanaýan wagtlarynda hem hiç hili tapawudyň ykrar edilmeli däldigini nygtaýarlar. Şeýle-de bolsa, sözleriň arasyndaky tapawutlary tanamadyk Miller häzirki zaman ylahyýatçylarynyň düşünjesine garşy gelýän düşünjä geldi.

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Hakykat şudur: Daniýel ýewreý dilini bilýän we öz jemgyýetinde aýratyn akylly adamlar bolan Wawilonyň beýleki ähli dana adamlaryndan on esse akylly diýlip hasaplanylan, örän seresap ýazyjydy. Ýewreý diliniň dogry ulanylyşyny we onuň şol aýratyn taryhda nähili dogry beýan edilmelidigini haýsy biri bilýän bolsa, ol Daniýeldi. Eger Daniýel dürli sözleri ulanan bolsa, munuň sebäbi olaryň dürli manylary beýan etmek üçin niýetlenendigi we onuň hut şol manylary görkezmegi bilgeşleýin maksat edinendigidir. Daniýeliň “mukaddes ýer” ýa-da “aýryp taşlamak” diýip terjime edilýän sözleri tapawutly ulanyşy ykrar edilende, olar Pawlusyň hakykaty ýigrenýänleriň güýçli azaşdyryşa duçar bolmaga ýazgyn edilendigini kesgitleýän hut şol bölüminde Milleriň “gündelik” baradaky düşünjesini tassyklaýar; bu düşünje şol ýerde Millere aýan boldy.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Hakykaty ýigrenip, güýçli azaşmany döretýän ýalana ynanýanlar, iki topar hökmünde görkezilýän Efraýymyň serhoşlary hökmünde hem beýan edilýär. Bu toparlaryň biri bilimli ýolbaşçylar, beýlekisi bolsa diňe bilimlileriň özlerine öwredýän zatlaryny diňlejek sowatsyz halk köpçüligidir. Olar ýalanlaryň astynda gizlenýänlerdir, hem-de ölüm bilen äht baglaşýanlardyr. Olar Habakkukyň ikinji babynda jany ulalyp göterilenlerdir, hem-de Matta ýigrimi bäşinji bapdaky akmak gyzlardyr. Olar Milläriň düýşüniň esas goýujy hakykatlaryny ret edýänlerdir; şol hakykatlar ahyrda on esse ýagty şöhle saçýar (bu bolsa häzirki Ysraýyl üçin onunjy we iň soňky synagy aňladýar), edil gadymy Ysraýyl üçin onunjy we iň soňky synag bilen öňden nusgalaşdyrylyşy ýaly.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Reb Musa şeýle diýdi: «Bu halk maňa ýene näçe wagta çenli hormatsyzlyk eder? Men olaryň arasynda görkezen ähli alamatlaryma garamazdan, olar maňa ýene näçe wagta çenli ynanmazlar? Men olary gyrgyn bilen uraryn, olary mirasdan mahrum ederin, senden bolsa olardan has beýik we has güýçli bir milleti emele getirerim». Musa Rebbe şeýle diýdi: «Şonda müsürliler muny eşiderler, çünki Sen bu halky Öz güýjüň bilen olaryň arasyndan çykardyň. Olar bu ýurduň ýaşaýjylaryna muny habar bererler; sebäbi olar, eý Reb, Seniň bu halkyň arasynda bolandygyňy, eý Reb, Seniň ýüzbe-ýüz görünýändigiňi, buluduň olaryň üstünde durýandygyny, gündiz olaryň öňünden bulut sütüninde, gije hem ot sütüninde barýandygyňy eşidipdirler. Indi eger Sen bu halkyň hemmesini bir adam ýaly öldürseň, onda Seniň şöhratyňy eşiden milletler şeýle diýerler: “Reb bu halka özlerine wada eden ýurduna girizmäge güýji ýetmändigi sebäpli, olary çölde öldürdi”. Indi bolsa, ýalbaryp soraýaryn, Rebbimiň güýji Seniň aýdyşyňa görä beýik bolsun; çünki Sen şeýle diýipsiň: “Reb sabyrlydyr, merhemeti uludyr, günäni we ýazygyny bagyşlaýandyr, emma günäkäri asla jezasyz goýmaýandyr; atalaryň günäsini ogullaryň üstüne üçünji we dördünji nesle çenli getirýändir”. Ýalbaryp soraýaryn, bu halkyň günäsini Öz merhemetiňiň beýikligine görä bagyşla, edil Müsürden şu wagta çenli bu halky bagyşlap gelişiň ýaly». Reb şeýle diýdi: «Seniň sözüňe görä bagyşladym. Emma Öz diriligim hakyna aýdýaryn, tutuş ýer ýüzi Rebiň şöhratyndan dolar. Çünki Müsürde we çölde eden şöhratymy hem gudratlarymy görüp, indi on gezek Meni synap, sesime gulak asmadyk şol adamlaryň hiç biri olaryň atalaryna ant içip wada eden ýurdumy görmez; Maňa hormatsyzlyk edenleriň hiç biri ony görmez. Emma hyzmatkärim Kalepde başga ruh bolandygy we ol Maňa doly eýerendigi sebäpli, Men ony baran ýurduna girizerin, onuň nesli hem ony miras alar». Sanlar 14:11–24.

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