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# The Book of Daniel - Number One-Hundred and Forty-Eight

Danyýel Kitaby — Bir ýüz kyrk sekizinji

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Pygamberlik Tablolarynyň Açylmagy: Habakgugyň Görnüşi we Milleriň Düýşi

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Jeff Pippenger

Published

March 20, 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.

Ulaý derýasy baradaky görnüş arkaly aňladylýan bilimiň artmagy ahyrsoňy Habakkugyň iki tagtasynyň üstünde ýazylandyr.

> “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.

> Özara ýagdaýlaryna laýyk getirilip, olaryň ikirjiňlenme we garaşma ýagdaýyna ýörite uýgunlaşdyrylan nesihatlar, olaryň Ikinji gelşiň döwrüne degişli diýip hasap eden pygamberlikleriň arasyna örülipdi; bu nesihatlar olary sabyr bilen iman içinde garaşmaga höweslendirýärdi, çünki häzir olaryň düşünjesine garaňky bolup görünýän zat öz wagtynda aýdyň edilerdi.

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

> Bu pygamberlikleriň arasynda Habakkuk 2:1–4-de beýan edilen hem bardy: «Men öz nobat ýerimde durar, diňiň üstünde ýerleşer we Ol maňa näme diýer, men ýazgarylanymda näme jogap bererin — şony görmek üçin garaşaryn. Reb maňa jogap berip şeýle diýdi: Görnüşi ýaz, ony tagtalarda açyk-aýdyň beýan et, ony okaýan adam ylgap bilsin. Çünki bu görnüş heniz bellenilen wagt üçindir, emma ahyrynda ol sözlär we ýalan çykmaz; gijä galýan ýaly bolsa-da, oňa garaş, çünki ol hökman geler, gijä galmaz. Ine, göwni ulalan adamyň jany onuň içinde dogry däldir; emma adalatly adam öz imany arkaly 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 ýylda eýýäm bu pygamberlikde berlen: ‘Görünişi ýaz, ony tagtalaryň üstünde düşnükli et, ony okaýan adam ylgap bilsin’ diýen görkezme Çarlz Fitçe Danieliň we Ylhamyň görünişlerini suratlandyrmak üçin bir pygamberlik çyzgysyny taýýarlamagy teklip edipdi. Bu çyzgynyň neşir edilmegi Habakuka berlen buýrugyň ýerine ýetirilmegi hasap edildi. Şeýle-de bolsa, şol wagt hiç kim şol bir pygamberlikde görünişiň amala aşmagynda görünýän bir gijä galmanyň — bir garaşma döwrüniň — görkezilýändigini duýmady. Göwnüçökgünlikden soň, bu aýat örän manyly göründi: ‘Çünki bu görüniş heniz bellenen wagt üçindir, ýöne ahyrynda ol sözlär we ýalan sözlemez; gijä galýan ýaly bolsa-da, oňa garaş, çünki ol hökman geler, gijä galmaz…. Dogry adam 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.

Habakgugyň iki ýazgysy 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 8:16.

> Emma ol seni diňlemez bolsa, onda ýanyňa ýene bir ýa iki adamy al; şeýlelikde iki ýa-da üç şaýadyň agzy bilen her bir söz tassyklansyn. Matta 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other 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.

Habakgugyň iki tagtasy (1843 we 1850-nji ýyllaryň pioner çyzgylary) biri-biriniň üstüne goýlanda, olar Milleriň düýşündäki “gymmatbahaly daşlar” bolan hakykatlary tassyklaýar. Birinji tagtada görkezilen 1843-nji ýylyň ýalňyşlygy, ikinji tagta bilen biri-biriniň üstüne goýlanda, görnüşiň “eglenme wagtyny” berkidýär. Miller (şol taryhyň nyşanly garawulçysy) 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.

> Men garawul ýerimde duraryn, özümi diňe çykararyn, maňa näme diýjekdigine, ýazgarylanymda näme jogap berjegime 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 buýurdy, we ol düýşünde görnüşi öz içine alan sandygy otagynyň ortasyndaky stoluň üstüne 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 şeýle jogap berdi: Görnüşi ýaz, ony tagtalaryň üstünde aýdyň et, ony okaýan adam ylgap bilsin. Habakkuk 2:2.

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

Soňra tablisalar gijä galmak döwrüni we ilkinji lapykeçligi görkezýär.

> 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 bu görnüş heniz bellenen wagt üçindir; ýöne ahyrynda ol sözlär we ýalan çykmaz: gijä galsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz. Habakkuk 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Soňra bilimiň artmagyna esaslanyp ýüze çykýan iki topar 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, tekepbirlenen onuň jany onda dogry däldir; emma dogry adam öz imany bilen ýaşar. Habakkuk 2:4.

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

Iki topar ybadat edijiler Danyýel kitabynyň on ikinji babyndaky synag işi 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: «Öz ýoluň bilen git, Daniýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürlenen boljakdyr. Köpler tämizlener, agardarlar we synagdan geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, ýöne paýhaslylar düşünýärler.» 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 kitabyndaky “parasatlylar” imanda aklanan Matta ýigrimi bäşdäki parasatly gyzlar, zalymlar bolsa buýsanç bilen beýgelen akylsyz gyzlardyr. Milleriň düýşüniň ahyrynda gymmatbaha daşlar habary aňladýan, on gyz baradaky tymsaldaky ýagydyr.

> “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 etmedikde, Oňa hormatsyzlyk edilýär. Şeýle etmek bilen, Onuň garaňkylykda bolanlara ýetirilmek üçin biziň janlarymyza guýjak bolýan altyn ýagyny ret edýäris. «Ine, öýlenýän ýigit gelýär; ony garşy almaga çykyň» diýen çagyryş gelende, mukaddes ýagyny kabul etmedik, ýüreklerinde Mesihiň merhemetini gadyr bilen saklamadyk adamlar akmak gyzlar ýaly, özleriniň Rebbi garşy almaga taýýar däldiklerini görerler. Olar ýagy ele almak üçin özlerinde güýç tapmazlar, we olaryň durmuşlary weýran bolar.” Review and Herald, 20-nji iýul, 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. 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 the testing 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 gymmatbaha daşlary on esse has ýagty şöhle saçar, on sany hem synagyň nyşany bolşy ýaly, ýagtylyk hem şonuň nyşanydyr. Milleriň düýşüniň ahyrynda görkezilişi ýaly, soňky günlerde Habakugyň tagtalarynda beýan edilen hakykatyň nury synag berýän habary ýüze çykarýar; bu habar on gyzyň tymsalynda Gijäniň ýaryndaky Çagyryşyň synag habarydyr. Şol synag işi Milleritleriň taryhyndaky synag işiniň gaýtalanmagydyr, çünki on gyzyň tymsaly soňky günlerde sözüň doly manysynda 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.

> “Meni köplenç on gyz barada bolan tymsala salgylanýarlar; olaryň bäşisi paýhasly, bäşisi bolsa akylsyzdy. Bu tymsal iň ownuk jikme-jigine çenli ýerine ýetdi we ýerine ýetiriler, çünki onuň hut şu döwür üçin aýratyn ulanylyşy bar; we ol, üçünji perişdäniň habary ýaly, ýerine ýetdi hem-de wagtyň ahyryna çenli häzirki hakykat bolmagynda galar.” Review and Herald, August 19, 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. 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 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 the papacy is used to identify their character.

“Gijikdirilme wagtynyň” tejribesi Milläriň düýşüniň ahyrynda sözme-söz gaýtalanar, şonda onuň gymmatbahaly daşlary Günden on esse ýagty saçar; şeýlelikde bu gymmatbahaly daşlaryň on gyzyň tymsalyndaky ahyrky synagy aňladýandygy anyk görkeziler. On san synagyň nyşanydyr, we on günüň ahyrynda Daniýel hem-de üç wepadar ýigit göze has owadan hem-de Babylonyň iýmitini iýýänlerden has semiz bolup görünerdi. Habakkukdaky iman bilen däl-de, tekepbir çaklama bilen ýaşaýan buýsançly adam Babylonyň häsiýetini ösdürdi. Millerçi taryhynda olar Babylonyň gyzlary boldular, Habakkukda bolsa olaryň häsiýetini kesgitlemek üçin papalyk 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 göterilen jany öz içinde dogry däldir; emma adyl öz imany bilen ýaşar. Şeýle hem, ol şerap arkaly günä edýändigi sebäpli buýsançly adamdyr; öýünde oturmaz; ol öz islegini dowzah dek giňeldýär, ölüm kimindir we hiç wagt doýmaz; gaýta öz ýanyna ähli milletleri ýygnaýar, ähli halklary özüne üýşürýär. Şolaryň hemmesi oňa garşy bir tymsal, bir ýaňsylaýjy nakyl aýdyp şeýle diýmezmi: Özüniki däl zady artdyrýanyň halyna waý! Näçe wagta çenli? Özüni galyň palçyk bilen ýükläniň halyna waý! Seni dişlejekler birden turup gelmezmi, seni howsala saljaklar oýanmazmy? Şonda sen olar üçin olja bolarsyň. Sen köp milletleri talaňyň üçin, halkyň galanlary seni talaňlar; adam gany sebäpli, ýurt, şäher we onda ýaşaýanlaryň hemmesine edilen 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.”

Matta bäşinji bapdaky gyzlara getirilen synag işi, demirgazygyň patyşasynyň (papalygyň) häsiýetini ösdürip ýetişdiren bir topar ybadatçylary ýüze çykarýar; ol hem şol bir wagtda “köp milletleri talan” güýçdür.

> 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, ýer ýüzüniň çetlerinden beýik bir millet galdyrylýar. Olar ýaýy we naýzany ele alarlar; olar rehimsizdirler, merhemet etmezler; olaryň sesi deňiz ýaly güwleýär; we olar, eý, Sion gyzy, saňa garşy söweşe çykýan adamlar kimin hatara düzülen halda atlara münüp gelýärler. Biz onuň habaryny eşitdik: ellerimiz ysgyndan düşdi; bizi hasrat basdy, göwreli aýalyň dogum agyrysy dek agyry gaplap aldy. Meýdana çykmaň, ýoldan ýöremäň; çünki duşmanyň gylyjy we her tarapda gorky bar. Eý, halkymyň gyzy, egniňe penbe geý, kül içinde togalan; ýeke ogul üçin tutulýan ýas dek ýas tut, iň ajy agyny et; çünki talançy birdenbire başymyza geler. Ýeremýa 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.

Habakkugyň iki synpy — iman arkaly aklananlar hem-de Wawilonyň taglymatlaryny iýip-içenlerdir. Milleriň düýşüniň soňky günlerinde gyzlar hökmünde şekillendirilenler ýa Mesihiň häsiýetini ösdürýärler we şeýlelik bilen Hudaýyň möhürini kabul edýärler, ýa-da papalygyň häsiýetini ösdürip, wagşy haýwanyň nyşanyny kabul edýärler.

> “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 nurtynyň ahlak garaňkylygynyň arasynda şöhle saçmagynyň wagty geldi. Üçünji perişdäniň habary dünýä iberildi; ol adamlara ýyrtyjynyň ýa-da onuň keşbiniň maňlaýlaryna ýa-da ellerine basylan nyşanyny kabul etmezlik barada duýduryş berýär. Bu nyşany kabul etmek diýmek, ýyrtyjynyň eden şol bir kararyna gelmek we Hudaýyň Sözüne aç-açan garşy durup, şol bir pikirleri goldamak diýmekdir. Bu nyşany kabul edýänleriň hemmesi barada Hudaý şeýle diýýär: ‘Şolaryň özi-de Hudaýyň gazabynyň käsesine arassa, garyndysyz guýlan gazap şerabyny içerler; hem-de mukaddes perişdeleriň huzurynda we Guzynyň huzurynda ot we kükürt bilen azap berler.’” Review and Herald, 13 iýul 1897.

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.”

Babiliň şerabyny içýän gyzlar ahyrsoňunda Hudaýyň gaharynyň şerabyny içerler. Işaýa pygamberde Efraýymyň serhoşlary kör serhoşlugyny zatlary tersine öwürmek bilen ýüze çykarýarlar, 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 2 Thessalonians, chapter two.

“Gündelik” düşünjesiniň Mesihe degişli nyşan hökmünde kesgitlenmegi, “gündelik” baradaky hakykaty tersine öwürýär, çünki “gündelik” şeýtani bir nyşandyr. Milleriň “gündelik” düşünjesini butparazlyk diýip kesgitlemegi Habakkukyň tagtalarynda göni görkezilendir. Milleriň Thessaloniklilerdäki şol parçany tapmagy — onuň arkaly Hudaýyň ybadathanasynda oturýan “günäniň adamy”nyň aýan bolmagy üçin “aýrylyp taşlanan” zadyň butparazlykdygyna düşünmegi — 2 Thessalonikliler, 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 okaýardym we muňa diňe Daniýelde duş gelinýändiginden başga hiç bir ýagdaýy tapyp bilmedim. Soňra men [konkordansiýanyň kömegi bilen] onuň bilen baglanyşykly duran şol sözleri aldym: ‘aýyryp taşlamak’; ol gündelik zady aýyryp taşlar; ‘gündelik zat aýyryp taşlanjak wagtdan başlap,’ we ş.m. Men okaýardym, ýöne bu tekste hiç hili ýagtylyk tapmaryn öýtdüm; ahyrynda 2 Salonikliler 2:7, 8-e geldim. ‘Çünki bikanunlygyň syry eýýäm hereket edýär; diňe häzir päsgel berýän, ol aradan aýrylýança päsgel berer, şondan soň bolsa şol ýaman aýan bolar,’ we ş.m. Men şol tekste gelende, eý, hakykat nähili aýdyň we şöhratly göründi! Ine, şol! Ine, şol gündelikdir! Hany, indi, Pawlusyň ‘häzir päsgel berýän’ ýa-da ‘saklaýan’ diýeninden näme göz öňünde tutulýar? ‘Günä adamy’ we ‘ýaman’ diýlende, Papalyk göz öňünde tutulýar. Onda, Papalygyň aýan bolmagyna päsgel berýän näme? Elbetde, bu Butparazlykdyr; onda ‘gündelik’ diýleni Butparazlyk bolmaly.” —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 “Saloniklilerde” agzaýan “gündelik” sözüniň Miller tarapyndan açylan manysy, şol parçanyň esasy hakykatydyr. Pawlus hakykaty söýmeýänleri we şonuň üçin güýçli azgynlyga beriljekleri kesgitläninde, ol gürrüňsiz umumy manyda hakykata bolan ýigrenji görkezýär; ýöne parçanyň içinde göni görkezilýän hakykat, “gündeligiň” butparaz Rimini aňladýandygydyr.

> 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 gözüň tämiz bolsa, bütin bedeniň nurdan doly bolar. Emma gözüň erbet bolsa, bütin bedeniň garaňkylykdan doly bolar. Şeýlelikde, içiňdäki nur garaňkylyk bolsa, ol garaňkylyk nähili beýikdir! Hiç kim iki hojaýyna gulluk edip bilmez; çünki ýa birini ýigrenip, beýlekisini söýer, ýa-da birine berk ýapyşyp, beýlekisini äsgermezlik eder. Siz Hudaýa-da, mamona-da 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.

Diňe hakykata bolan söýgi, ýa-da hakykata bolan ýigrenç bardyr. Aralyk ýokdur. Matta ýigrimi bäşinji bapdaky akylsyz gyzlaryň üstüne inýän güýçli azgynlyk, ahyrky synagy aňladýan Milleriň göwherleriniň ýagtysyny ret etmegine esaslanýar. Gadymy Ysraýylyň ahyrky synagy olaryň onunjy synagy bolupdy, we Milleriň göwherleri soňky günlerde on esse has ýagty şöhle saçýar. Milleriň göwherleriniň ret edilmeginiň nyşany “gündelik”dir; Adventizmiň üçünji neslinde Efraýymyň serhoşlary muny tersine öwürdiler. “Gündelik” butparazlygyň şeýtany nyşanydyr. Serhoşlar galp bir göwheri girizdiler; ony dinden çykan protestantlykdan getirip, “gündeligi” Mesihiň nyşany hökmünde tanatdylar.

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 öz gymmatbaha hakykatlaryna düşünişi, onuň ýüze çykarylan taryhy bilen çäklendirilipdi. Ikinji Gelişiň indiki pygamberlik hadysadygyna ynananlygy sebäpli, 1798-nji ýylda papalygyň alan ölüm howply ýarasy diňe Danieliň ikinji babyndaky dördünji we ahyrky ýer ýüzüniň patyşalygyny aňladyp biljekdi. Milleriň “gündelik” baradaky düşünişi hem çäklidi, çünki onuň şaýatlygynda aýdylmagyna görä, ylham arkaly ol belli bir okuw usulyna ugrukdyrylypdyr; şol usul barada ol öz Mukaddes Kitabyny, Krudeniň Konkordansiýasyny ulanandygyny we käbir gazetleri okandygyny beýan edipdir. Şeýle usulda öwrenmek baradaky karary bolsa, diňe onuň aňyna gelipdir.

> “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 tapyp bilen ähli taryh kitaplarymy okadym; emma indi men Mukaddes Ýazgyny söýýärdim. Ol Isa barada öwredýärdi! Şeýle-de bolsa, Mukaddes Ýazgynyň ep-esli bölegi meniň üçin henizem garaňkydy. 1818-nji ýa-da 1819-njy ýylda, ýanyna myhmançylyga baran bir dostum bilen gürrüňdeş bolup otyrkam, ol meniň deist döwrümde meni tanapdy we [eşidipdi] gepleýşimi; ol birneme manyly äheňde sorady: ‘Bu aýat barada näme pikir edýärsiň, ol aýat barada näme?’ diýip, meniň deist wagtym garşy çykan öňki aýatlaryma salgylanyp. Men onuň näme etmekçi bolýandygyna düşündim-de, şeýle jogap berdim: — Eger maňa wagt berseň, olaryň nämäni aňladýandygyny saňa aýdaryn. ‘Näçe wagt isleýärsiň?’ Bilmeýärin, ýöne saňa aýdaryn, diýip jogap berdim; çünki men Hudaýyň düşünip bolmajak bir ylhamy berendigine ynanyp bilmeýärdim. Şonda men Mukaddes Ýazgymy öwrenmegi ýüregime düwdüm, Mukaddes Ruhuň nämäni göz öňünde tutandygyny anyklap biljekdigime ynanyp. Emma bu kararyma gelen badyma, kelläme şeýle pikir geldi: — ‘Eger sen düşünip bilmejek bir parçany tapsaň, näme edersiň?’ Şonda Mukaddes Ýazgyny öwrenmegiň şu usuly kelläme geldi: — Şeýle parçalaryň sözlerini alaryn-da, olary tutuş Mukaddes Ýazgynyň içinde yzarlap çykaryn, hem-de olaryň manysyny şu ýol bilen anyklaryn. Mende Cruden’s Concordance bardy, meniň pikirimçe, ol dünýäde iň gowusydyr; şonuň üçin ony hem Mukaddes Ýazgymy aldym-da, iş stolumyň başyna geçdim, başga hiç zat okamady m, diňe biraz gazetlerden başga, çünki men Mukaddes Ýazgymyň nämäni aňladýandygyny bilmegi ýüregime düwdüm. 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.

Millaryň gymmatbahaly hakykatlary diňe bir onuň öwreniş usuly arkaly däl, eýsem Hudaýdan gönüden-göni aýan edilme arkaly hem ykrar edildi.

> “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 Injile ynanmadyk bir daýhanyň ýüregine täsir etmek, ony pygamberlikleri derňemäge gönükdirmek üçin iberdi. Hudaýyň perişdeleri saýlanan şol adama gaýtalap göründiler, onuň pikirini ugrukdyrmak we Hudaýyň halky üçin hemişe garaňky bolup gelen pygamberlikleri onuň düşünjesine açmak üçin. Hakykatyň zynjyrynyň başlangyjy oňa berildi, we ol halka-halka yzarlap barmağa ugrukdyryldy; ahyrynda ol Hudaýyň Sözüne haýranlyk we guwanç bilen garady. Ol ýerde hakykatyň kämil bir zynjyryny gördi. Öň ylham berilmedik hasap eden şol Söz indi onuň nazarynyň öňünde öz gözelligi we şöhraty bilen açyldy. Ol Mukaddes Ýazgylaryň bir böleginiň beýlekisini düşündirýändigini gördi; haçan-da bir aýat onuň düşünjesine ýapyk bolsa, Sözüň başga bir ýerinde ony düşündirýän zady tapýardy. Ol Hudaýyň mukaddes Sözüne şatlyk bilen hem-de iň çuň hormat we haýbat bilen garady.” 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.

Uayt dogan Waýt Milleriň ýanyna “Öz perişdesini iberdi” diýende, bu iberilen perişdäniň Gabrieldigini görkezýär, çünki “Öz perişdesi” diýen at Gabriel üçin bellenen 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 durýan Jebraýyl» diýen sözleri onuň asman köşklerinde ýokary hormat eýeleýän ornuny görkezýär. Ol Daniýele bir habar bilen gelende: «Bu zatlarda meniň bilen duran ýok, siziň Şazadaňyz Mikaýyldan [Mesihden] başga» diýdi. Daniýel 10:21. Halasgär Ylhamda Jebraýyl barada şeýle diýýär: «Ol muny Öz perişdesi arkaly Öz hyzmatkäri Ýahýa iberip, aýan etdi». Ylham 1:1. The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “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 just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Jebraýyl we beýleki perişdeler Milleriň «aňyny» ugrukdyryp, «taňrynyň halky üçin hemişe garaňky bolup gelen pygamberliklere onuň düşünjesini» açdylar. Onuň habary diňe bir onuň öwreniş usuly arkaly kemala gelmän, eýsem Ylahy ylham arkaly-da ösdürildi. Onuň Mukaddes Kitaby öwrenmek üçin ulanan hut şol usuly hem onuň aňyna geldi. Hudaý hakykaty biziň aňymyza getireninde, bu, Mukaddes Kitaby dogry bölüp aýyrmak prosesi arkaly hakykata ýetmekden tapawutlylykda, Ylahy ylham bolýar. Miller ikisini-de etdi, emma Ylahy ylham Milleriň «gündelik» meselesine düşünip gelşiniň bir bölegi bolupdy.

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 have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

Miller Daniel kitabynyň sekizinji babyndaky dokuzynjy aýatdan on ikinji aýada çenli bolan jyns üýtgemesini tanamazdy, çünki onuň elinde diňe Mukaddes Kitap we Injil dilleri baradaky hiç bir maglumaty öz içine almaýan konkordansiýa bardy. Ol ikisi hem “aýryp almak” diýip terjime edilýän “sur” bilen “rum” arasyndaky tapawudy görmezdi. Şeýle hem ikisi hem “ybadathana” diýip terjime edilýän “miqdash” bilen “qodesh” arasyndaky tapawudy hem 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, but 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 (şol bir wagtyň özünde onuň gören hakykaty-da şol bolup durýar) şundan ybaratdy: Mukaddes Kitapda ibranyça “tamid” sözi ýüz dört gezek ulanylsa-da, ibranyça “tamid” sözi diňe Daniýel kitabynda at hökmünde ulanylýar. “Tamid” “dowamly” diýen manyny aňladýan ibranyça sözdür we Daniýel 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 halluk hökmünde ulanylýar. Şol sebäpli, ähli beýleki Mukaddes Kitap ýazyjylary bu sözi togsan dokuz gezek halluk hökmünde ulanýan mahaly, Daniýeliň ony bäş gezek at hökmünde ulanmagy King James Mukaddes Kitabynyň terjimeçilerini onuň öňünde goýanda, subutnamalaryň agyr basyşy olary Daniýeliň bu sözi at hökmünde ulanşyny “düzetmäge” mejbur etdi. Daniýeli “düzetmek” üçin olar bu söze “gurbanlyk” sözüni goşdular, şeýlelikde-de at sözüni halluga öwürdiler. Soňra bolsa terjimeçileri düzetmek üçin Ellen Waýta ylham arkaly şeýle ýazmak berildi: onuň “Daily” bilen baglanyşyklylykda, “gurbanlyk” sözüni adam paýhasynyň goşandygyny, onuň tekste degişli däldigini; hem-de Rebbiň onuň dogry düşünjesini höküm sagadynyň çagyryşyny berenlere açandygyny gördim.”

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 düşünip ýeten “gündelik” diýen zada düşünmäge synanyşýardy. Emma öz şaýatlygyna görä, ol bir söze düşünmäge çalşanda, şol sözüň ulanylan ähli ýerlerini gözden geçirerdi, we bu söz Mukaddes Kitapda başga-da doksan dokuz ýerde ulanylýar. Şeýle-de bolsa, “gündelik” baradaky şaýatlygynda ol muny diňe Daniýel kitabynda tapandygyny aýdyp, şeýle diýdi: “Men okaýardym, we onuň [gündeligiň] Daniýelden başga ýerde duşýandygyny tapyp bilmedim.” Miller gymmatbaha hakykatlara diňe öz okuw usuly arkaly däl, eýsem perişdeleriň hyzmaty arkaly oňa berlen ylahy ylham arkaly hem ugrukdyryldy.

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, ýöne çäklidi. Ol Daniýel kitabynda “gündelik” diýen sözüň bäş gezek agzalýandygyny, şolaryň üçüsinde “gündeligiň” “aýrylýandygyny” hem-de şol üç ýagdaýyň biriniň beýleki iki ýagdaýdan başga manyny aňladýandygyny tanap bilmedi. Bir ýerde “gündelik” ýewreýçe “rum” sözi bilen ulanylýar, beýleki iki ýerde bolsa ýewreýçe “sur” sözi bilen ulanylýar. Iki söz hem “aýyrmak” diýip terjime edilýär, emma Daniýeliň sekizinji bap, on birinji aýatyndaky “rum” sözi ýokary galdyrmagy we beýgeltmegi aňladýar, on birinji bap, otuz birinji aýatda hem-de on ikinji bap, on birinji aýatda bolsa “sur” sözi aýyrmagy 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 taglymatyndan iýip-içýän ylahyýatçylar, bir zady aýyrsaň-da ýa-da bir zady ýokary galdyrsaň-da, olaryň ikisiniň hem aýrylyşyň bir görnüşini aňladýandygyny, şonuň üçin hem bu iki sözüň bir manyly hökmünde düşünilmelidigini öňe sürýärler. Olar “gündelik” diýen sözüň üç gezek “aýrylyp alynmagy” hemişe aýyrmagy aňladýar diýip jedel edýärler we şeýle etmek bilen, Daniýeliň söz saýlawynda seresapsyz bolandygyny görkezýärler. Muny olar açyk aýdýan däldirler, ýöne çykarylýan netije boýunça olar, “gündelik” her gezek “aýrylyp alnanda” bir zat diýmek isländir diýlip hasap edilýändigi sebäpli, Daniýel şol üç ýagdaýyň hemmesinde-de “sur” sözüni ulanmalydy diýip öwredýärler.

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in 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 an opposite understanding of the modern theologians.

Olar sekizinji bapdaky on birden on dörtçe çenli aýatlarda “mukaddes ýer” diýip terjime edilýän “miqdash” we “qodesh” sözleri bilen hem şol bir zady edýärler. Şol dört aýatdaky “mukaddes ýer” diýen her bir salgylanmada olaryň hemmesiniň Hudaýyň mukaddes ýerini aňladýandygyny tutanýerlilik bilen nygtaýarlar. Şeýle netijä görä, Daniel üç salgylanmanyň hemmesinde diňe “qodesh” sözüni ulanmalydy, on birinji aýatda bolsa “miqdash” sözüni ulanman bolardy. Miller bu sözleriň arasyndaky tapawudy tanap bilmändi, emma häzirki zaman ylahyýatçylary ony tanaýarlar, we tananlarynda hem hiç hili tapawudyň ykrar edilmeli däldigini öňe sürýärler. Şeýle-de bolsa, sözleriň arasyndaky tapawutlary tanamadyk Miller häzirki zaman ylahyýatçylarynyňka garşyt düşünjä geldi.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. 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.

Hakykatynda, Danyýel ýewreý dilini bilýän örän ünsli ýazyjydy we Wawilonuň beýleki ähli akyldarlaryndan on esse akylly diýlip hasap edilipdi. Eger ýewreý diliniň dogry ulanylyşyny we onuň şol aýratyn taryhda nähili dogry beýan edilmelidigini bilýän biri bolan bolsa, ol Danyýeldi. Danyýel dürli sözleri ulanan bolsa, munuň sebäbi olaryň dürli manylary aňlatmak üçin niýetlenendigi we onuň şol manylary bilkastlaýyn beýan etmäge çalyşandygydyr. Danyýeliň “mukaddes ýer” ýa-da “aýryp almak” diýip terjime edilýän sözleri aýratyn ulanşy ykrar edilende, olar Milleriň “gündelik” baradaky düşünjesini tassyklaýar; bu düşünje Miller tarapyndan hut Pawlusyň hakykaty ýigrenýänleriň güýçli azaşdyryşa duçar edilmäge niýetlenendigini görkezýän şol parçasynda ykrar edilipdi.

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 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 the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. 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 döredýän ýalana ynanýanlar, Efraýymyň serhoşlary hökmünde hem görkezilýärler; olar iki topara bölünip görkezilýär. Bir topar — bilimli ýolbaşçylar, beýlekisi bolsa diňe bilimlileriň özlerine öwredýän zadyny eşitjek sowatsyzlardyr. Olar ýalanlaryň astynda gizlenýänlerdir, hem-de ölüm bilen äht edýänlerdir. Olar Matta ýigrimi bäşdäki akylsyz gyzlardyr, hem-de Habakuk ikidäki jany ulumsylanlardyr. Olar Milläriň düýşüniň binýatlyk hakykatlaryny ret edýänlerdir; şol hakykatlar ahyrda on esse ýagty şöhle saçýar (bu döwrebap Ysraýyl üçin onunjy we soňky synagy aňladýar), edil gadymy Ysraýyl üçin onunjy we soňky synag arkaly öňden görkezilişi 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.

> Reb Musa şeýle diýdi: «Bu halk näçenji wagta çenli Meni gazaba müner? Men olaryň arasynda görkezen ähli alamatlaryma garamazdan, olar näçenji wagta çenli Maňa iman etmezler? Men olary ýokanç bela bilen uraryn, olary mirasdan mahrum ederin, seni bolsa olardan has uly we has güýçli bir millete öwürerin». Musa Rebbe şeýle diýdi: «Onda müsürliler muny eşiderler, çünki Sen öz gudratyň bilen bu halky olaryň arasyndan çykardyň. Olar muny bu ýurduň ýaşaýjylaryna-da habar bererler. Çünki olar Seniň, eý Reb, bu halkyň arasynda bolandygyňy, Seniň, eý Reb, ýüzbe-ýüz görlýändigiňi, buludyň olaryň üstünde durýandygyny, gündiz olaryň öňünden bulut sütüni içinde, gije bolsa ot sütüni içinde ýöreýändigiňi eşitdiler. Indi eger Sen bu halkyň hemmesini bir adam ýaly gyryp taşlasaň, onda Seniň şan-şöhratyňy eşiden milletler şeýle diýerler: “Reb olara wada eden ýurduna bu halky girizmäge güýji ýetmänsoň, olary çölde öldürdi”».

> 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.

> Indi, indi Saňa ýalbarýaryn, Seniň aýdyşyňa görä, Rebbimiň gudraty beýik bolsun; Sen şeýle diýipdiň: Reb sabyrlydyr, beýik rehimdardyr, ýamanlygy we günäni bagyşlaýandyr, emma günäkäri hiç haçan günäsiz hasap etmez; atalaryň ýamanlygyny üçünji we dördünji nesle çenli çagalaryň üstüne inderýändir. Indi ýalbarýaryn, bu halkyň ýamanlygyny Öz rehim-şepagatyňyň beýikligine görä bagyşla; Müsürden şu güne çenli bu halky bagyşlaýşyň ýaly. Reb diýdi: Seniň sözüňe görä bagyşladym. Emma Men diri bolşum ýaly, tutuş ýer ýüzi Rebbiň şöhraty bilen dolar. Çünki Meniň şöhratymy we Müsürde hem-de çölde eden gudratlarymy gören, ýöne Meni ine on gezek synan we sesime gulak asmadyk şol adamlaryň hiç biri, elbetde, atalaryna ant içen ýurdumy görmez; Maňa garşy çykanlaryň hiç biri-de ony görmez. Emma hyzmatkärim Kalebde başga bir ruh bolandygy we ol Maňa dolulygyna eýerendigi üçin, Men ony giden ýurduna girizerin; onuň nesli hem oňa eýe bolar. Sanlar 14:11–24.

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