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# The Book of Daniel - Number Eighty

Daniel Kitaby — Segseninji San

The End and Beginning of Visions: Ellen White’s Last Open Vision in 1884 and Its Significance

Görüşleriň Ahyry we Başlangyjy: Ellen Uaýtyň 1884-nji ýylda alan iň soňky açyk görnüşi we onuň ähmiýeti

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Jeff Pippenger

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February 13, 2024

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In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.

1884-nji ýylda Ellen Waýt soňky açyk görnüşini aldy. Ol Oregon ştatynyň Portland şäherinde berildi. Onuň ilkinji açyk görnüşi bolsa 1844-nji ýylda, Maine ştatynyň Portland şäherinde berildi. Isa hemişe bir zadyň soňuny onuň başlangyjy bilen görkezýär.

> “It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.

> 1844-nji ýylda wagtyň geçip gutarmagyndan kän wagt geçmänkä, maňa ilkinji görnüş berildi. Men Portlandda Mesihdäki eziz uýam, ýüregi meniňki bilen birleşen hanym Heýnsä myhmançylyga barypdym; bäşimizem, hemmämiz aýal, öý ojagynyň ybadat ýerinde ümsüm dyza çöküp durduk. Biz doga edýän mahalymyz, Hudaýyň güýji meniň üstüme öň hiç wagt duýmadyk derejede geldi.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Maňa ähli tarapdan ýagtylygyň gurşap alýan ýaly bolup görünýärdi, men bolsa ýer ýüzünden gitdigiçe has ýokary galýan ýalydym. Dünýäde advent halkyny gözlemek üçin yzyna öwrüldim, emma olary tapyp bilmedim; şol wagt bir ses maňa: “Ýene seret, hem-de biraz has ýokary seret” diýdi. Şonda men gözlerimi ýokary galdyrdym we dünýäniň üstünden belende galdyrylyp goýlan göni hem dar bir ýoly gördüm. Advent halky şol ýolda ýoluň aňyrsyndaky ujunda ýerleşýän şäher tarapa barýardy. Ýoluň başynda olaryň yz tarapynda ýalkym saçýan bir ýagtylyk goýlupdy; bir perişde maňa onuň “gijeki ýarym çagyryşy”dygyny aýtdy. [MATTA 25:6-A SEREDIŇ.] Bu ýagtylyk bütin ýol boýunça şöhle saçyp, olaryň büdremezligi üçin aýaklaryna ýagtylyk berýärdi.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Eger olar özlerinden öňde bolup, olary şähere tarap alyp barýan Isany gözleriniň öňünden aýyrman seredip dursalar, aman bolardylar. Emma az salymdan käbirleri ýadadylar we şäheriň juda uzakdygyny aýdyp, oňa mundan öň gireris öýdüp garaşandyklaryny beýan etdiler. Şonda Isa Öz şöhratly sag elini galdyryp, olary ruhlandyrardy; Onuň golundan bir nur çykyp, advent toparynyň üstünden tolkun atyp geçerdi, olar hem: “Alleluia!” diýip gygyrardylar. Beýlekiler bolsa howlukmaçlyk bilen özleriniň yzyndaky nury inkär edip, olary beýle uzaklara çenli alyp çykanuň Hudaý däldigini aýtdylar. Olaryň yzyndaky nur öçdi-de, aýaklary bütinleý garaňkylykda galdy; olar büdräp, nyşandan hem-de Isadan gözlerini ýitirdiler we ýoluň gyrasyndan aşakdaky garaňky hem-de pis dünýäniň içine ýykyldylar.” Christian Experience and Teachings of Ellen G. White, 57.

In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.

Ellen Waýtyň agtygy Artur L. Waýt tarapyndan ýazylan alty jiltlik terjimehalda ol Jon Lafboronyň 1893-nji ýyldaky Baş Konferensiýa mejlisinde aýdan bir beýannamasyny beýan edýär.

> “Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.

> „Loughborough dokuz yıl sonra Baş Konferans oturumunda bir konuşma yaparken şöyle dedi: „Kızkardeş White’ı görümde yaklaşık elli kez gördüm. İlk kez yaklaşık kırk yıl önceydi.... Onun son açık görümü 1884 yılında, Oregon, Portland’daki kamp alanında oldu.” Ellen White Biography, cilt 3, 256.

She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.

Ol heniz 1884-nji ýyldan soň hem düýşleri we görnüşleri görmeli boljakdy, ýöne köpçüligiň öňünde bolan görnüşler hut başlanan wagtyndan kyrk ýyl soň takyk tamamlandy, hem-de başlangyçdaky we soňky açyk görnüşleriň ikisi-de Portland atly şäherlerde boldy. Birinji şäher Amerikanyň Birleşen Ştatlarynyň gündogar kenarynda ýerleşýärdi, soňky şäher bolsa günbatar kenarynda ýerleşýärdi. Käbirleri bu hakykaty adamzadyň ýöne bir tötänden gabat gelmegi hökmünde düşündirmek isläp bilerler, beýlekiler bolsa açyk görnüşleriň maksadynyň ýerine ýetirilendigini, şonuň üçin Rebbiň olary kyrk ýyldan soň bes edendigini öňe sürüp bilerler.

The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.

Hakyky sebäp, Millerçi hereketine berlen pygamberlik peşgeşine garşy boýun egmezligiň we pitneçiliginiň barha artýandygydyr.

> “After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.

> “Oklende gelensoň, men Battle-Krikdäki ýagdaýyň nähilidigini çuň duýup, agyr ýüklendim; özüm bolsa ejizdim, size kömek etmäge güýjüm ýetmeýärdi. Imansyzlygyň hamyrmaýasynyň işläp durandygyny bilýärdim. Hudaýyň Sözüniň aç-açan buýruklaryny äsgermezlik edenler, ol Söze üns bermäge çagyrýan şaýatlyklary hem äsgermezlik edýärdiler. Geçen gyş Hildsburgda bolanymda, men köp doga edýärdim we gaýgy hem hasrat astyndadym. Emma bir gezek doga edip durkam, Reb garaňkylygy serpikdirdi, we otagy uly bir ýagtylyk doldurdy. Hudaýyň bir perişdesi meniň ýanymda durdy, we men edil Battle-Krikde ýaly boldum. Men siziň geňeşleriňiziň içinde boldum; aýdylan sözleri eşitdim, Hudaý islese, meniň ýadymdan ebedilik pozulmagyny isleýän zatlary gördüm we eşitdim. Janym şeýle ýaralandy welin, näme etjegimi ýa näme diýjegimi bilmedim. Käbir zatlary aýdyp bilmeýärin. Maňa bu barada hiç kime bildirmezlik tabşyryldy, çünki heniz köp zatlar ýüze çykmalydy.”

> “I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.

> Maňa özüme berlen nury ýygnap, onuň şöhleleriniň Hudaýyň halkyna saçylmagyna ýol bermek tabşyryldy. Men muny gazetlerdäki makalalarda edip geldim. Men birnäçe aýlap irden tas her gün sagat üçde turup, Battle Creekde maňa soňky iki güwälik berlenden soň ýazylan dürli maglumatlary ýygnadym. Men bu zatlary ýazyp taýýarladym-da, size ugratmaga howlukdym; emma özüme degişli derejede ideg etmegi ünsden düşüripdirin, munuň netijesinde bolsa ýüküň astynda ysgyndan düşdüm; ýazgylarymyň hemmesi General Conference-da size ýetip biljek derejede gutarnykly bolmady.

> “Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.

> “Yene-de doga edýäpkäm, Reb Özüni aýan etdi. Men ýene bir gezek Battle Creekde boldum. Men köp öýlerde boldum we siziň stollaryňyzyň daşynda aýdan sözleriňizi eşitdim. Jikme-jiklikleri häzir aýtmaga maňa rugsat ýok. Men olaryň agzalmagyna hiç wagt çagyrylmazlygymy umyt edýärin. Şeýle hem meniň örän täsirli birnäçe düýşüm boldy.

> “What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.

> “Hudaýyň sesi hökmünde haýsy sesi ykrar edersiňiz? Ýalňyşlyklaryňyzy düzetmek we size öz ýoluňyzy bolşy ýaly görkezmek üçin Rebbiň ätiýaçda nähili güýji bardyr? Ybadathanada işlemek üçin nähili güýji bardyr? Eger siz näbelliligiň her bir kölegesiniň we şübhäniň her bir mümkinçiliginiň aýrylmagyna çenli ynanmakdan ýüz öwürseňiz, hiç wagt ynanmarsyňyz. Kämil bilişi talap edýän şübhe hiç haçan imana boýun bolmaz. Iman subuta daýanýar, görkezmä däl. Reb bizden, daş-töweregimizde bizi ters bir ýoly tutmaga höweslendirýän başga sesler bar wagty, borjuň sesine boýun bolmagymyzy talap edýär. Hudaýdan gepleýän sesi tapawutlandyrmak bizden çynlakaý üns talap edýär. Biz meýli ret etmeli we ony ýeňmeli, hem-de wyždanyň sesine çekeleşiksiz we eglişiksiz boýun bolmaly; ýogsam onuň ündewleri kesiler-de, erk we içki höwes höküm sürer. Rebbiň sözi, Onuň Ruhuna garşy durmadyk, diňlemezlige we boýun bolmazlyga karar etmedik biziň hemmämize gelýär. Bu ses duýduryşlarda, maslahatlarda, käýinjelerde eşidilýär. Bu, Rebbiň Öz halkyna iberýän nur habarydyr. Eger biz has gaty çagyryşlara ýa-da has gowy mümkinçiliklere garaşsak, nur bizden alnyp bilinýär we biz garaňkylykda galdyrylarys.” Testimonies, volume 5, 68.

Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”

Waýt uýa garşy, ýagny pygamber aýal hökmünde onuň gullugyna garşy dowam edýän pitne ýüze çyksa, “nuryň yzyna alynyp bilinjekdigini” we Laodikeýa Adventizminiň “garaňkylykda galdyryljakdygyny” kesgitläpdi. 1915-nji ýylda nur yzyna alyndy. Hudaý islän wagtynda pygamberi ýa-da pygamber aýaly galdyrmaga doly ukyplydy we häzir hem doly ukyplydyr. Ol Eliýadan soň Elishaňy galdyrdy, emma 1915-nji ýyldan soň diri pygamber galdyrylmady, çünki Reb “nury yzyna alypdy.”

When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.

Uýat Waýtyň düýşleri we görnüşleri barada aýdylanda, üç döwür bardy. Birinji, kyrk ýyllyk döwürde, görnüşler köpçüligiň öňünde berilýärdi; munuň maksady, görnüşler bolan mahaly şol ýerde gatnaşan adamlaryň aňynda bu peşgeşi berkidmek bilen baglydy. Soňra 1884-nji ýyldan onuň 1915-nji ýylda aradan çykýança, Hudaýyň halkynyň ruhy taýdan kemala gelmegi üçin henizem berilýän görnüşler we düýşler hususy ýagdaýda berildi. Üçünji döwür 1915-nji ýylda başlandy we Laodikiýa Adventizminiň dönüklik garaňkylygynda bolandygyny görkezýän subutnamany üpjün etdi.

Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.

Gadymy Ysraýyl häzirki Ysraýyly suratlandyrýar, we Eli hem-de onuň iki ogly Hofni bilen Finehas arkaly beýan edilýän açyk-aýdyň pitne döwründe “açyk görnüş ýokdy.” Munuň sebäbi olaryň juda gödek boýun egmezligi we pitneçiligidi. Hudaý üýtgemeýär.

> “Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.

> Eli öýüne ýene bir duýduryş berilmelidi. Hudaý baş ruhany hem-de onuň ogullary bilen aragatnaşyk edip bilmeýärdi; olaryň günäleri galyň bulut kimin Onuň Mukaddes Ruhunyň huzuryny bökdäpdi. Emma erbetligiň arasynda oglanjygy Samuel asmana wepaly bolup galdy, hem-de Eli öýüne garşy çykarylan höküm habary Samuelyň Ähliň Beýiginiň pygamberi hökmündäki wezipesi boldy.

> “‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.

> “‘Şol günlerde Rebbiň sözi seýrekdi; aýan görnüş ýokdy. Şol wagtda, Eli öz ýerinde ýatyrka, onuň gözleri garaňkyrap başlap, görüp bilmez hala gelende; we Rebbiň ybadathanasynda, Hudaýyň sandygy bolan ýerde, Hudaýyň çyrasy sönmezden öň, Şamuwel hem ýatmaga ýatyrkady; şonda Reb Şamuweli çagyrdy.’ Çaga ol sesi Eliniň sesi diýip çaklap, ruhanynyň düşeginiň ýanyna howlukmaç baryp: ‘Ine, men; çünki meni çagyrdyň’ diýdi. Jogap şeýle boldy: ‘Men çagyrmadym, oglum; ýene ýat.’ Şamuwel üç gezek çagyryldy, we ol hem üç gezek edil şonuň ýaly jogap berdi. Şondan soň Eli bu syrly çagyryşyň Hudaýyň sesi bolandygyna ynandy. Reb Öz saýlan hyzmatkäriniň, ak saçly gojanyň, ýanyndan geçip, bir çaga bilen gepleşipdi. Munuň özi Elä we onuň öýüne ajy, emma doly laýyk käýinçdi.” Patriarchs and Prophets, 581.

In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.

Eliniň öýüniň ýüz dönderijiliginde açyk görnüş ýokdy, çünki şol günlerde Rebbiň Sözi “gymmatly”dy. “Gymmatly” diýip terjime edilen ýewreý sözi “seýrek” diýmegi aňladýar. 1844-nji ýyldan 1884-nji ýyla çenli Laodikiýaly Adventizm üçin berlen “açyk görnüşler” bardy. Bu ýagdaý ilki Filadelfiýaly Millerit hereketiniň taryhynda berkarar edildi, hem-de 1856-njy ýylda Filadelfiýaly hereketiň Laodikiýaly herekete geçendigi kesgitlenip başlandy, emma açyk görnüşler dowam etdi, çünki Hudaý sabyrly we rehimlidir.

Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.

Soňra 1863-nji ýylda düýpli hakykatlara garşy pitne başlandy, emma “açyk görnüşler” 1884-nji ýyla çenli dowam etdi. Soňra bir üýtgeşiklik bolup geçdi. Hezekieliň sekizinji babynda dört ýigrenji zat tebigaty boýunça barha güýçlenýän görnüşde görkezilýär. 1884-nji ýyl birinji nesliň tas tamamlanmagyny we ikinji nesliň başlangyjyny aňladýar. Advent taryhy 1881-nji ýylda, soň bolsa 1882-nji ýylda pitnäniň iki möhüm güýçlenmesiniň bolup geçendigini resminamalaşdyrýar.

In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.

1881-nji ýylda Baş konferensiýanyň prezidenti (Jorj Batler) birnäçe makala ýazyp, olary Review and Herald neşirinde çap etdirdi; şol makalalarda ol Mukaddes Kitabyň käbir bölümleriniň beýleki bölümlerden has ylhamlandyrylandygyny öňe sürdi, hatda makalalarynyň ahyryna çenli gelip, ol Mukaddes Kitabyň ylhamlandyrylmandyk bölekleriniň hem bardygyny anyk görkezdi. Munuň yzysüre, 1882-nji ýylda neşirýat işiniň ýolbaşçysy, şol döwürde bolsa bilim işiniň hem ýolbaşçysy bolan Uriýa Smit, hanym Waýta geljek baradaky öňünden aýdyşlar ýa-da geçmişdäki mukaddes taryh görkezilende, onuň sözleriniň ylhamlandyrylandygyny öwredip başlady; emma ol ýygnak agzalarynyň şahsy kemçiliklerini görkezende, munuň diňe onuň adamçylyk pikiri bolandygyny öňe sürdi.

In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.

1881-nji ýylda Şeýtan tarapyndan, ybadathananyň prezidentiniň üsti bilen, King James Injiline berlen ygtyýara garşy açyk hüjüm başlandy; soňra indiki ýylda bilim we neşir işleriniň ýolbaşçysy tarapyndan Pygamberlik Ruhunyň ygtyýaryna garşy şoňa meňzeş bir hüjüm edildi. 1884-nji ýyldan başlap, şaýatlyk şol günlerde açyk görnüşiň bolmandygyny aýdýar. 1863-nji ýyldan 1881-nji ýyla çenli pitne Bibliýany we Pygamberlik Ruhuny hem öz içine alar ýaly güýçlenipdi, we indi ol diňe esaslaryň ret edilmegini aňlatmaýardy.

The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.

Ezekieliň sekizinji babynda şekillendirilen dört ýigrençlik Ýerusalimiň ýolbaşçylygyny aňladýan ýaşuly adamlar tarapyndan amala aşyrylýar; bu ýolbaşçylyk 1863-nji ýylda Laodikeya Adventizmi hökmünde kanuny ýygnak gurluşy bolup başlapdy. Şol wagtda Review and Herald neşirinde käbir taryhçylaryň awtorlygyny Jeýms Waýta degişli hasaplaýan bir makala çap edildi, emma makalanyň resminamalaşdyrylyşy onuň hakyky awtorynyň has dogrusy Uriýa Smitdigini görkezýär. Her näme-de bolsa, Ýerihony täzeden gurmaga garşy nälet Jeýms Waýt tarapyndan aç-açan ýerine ýetirildi, galp 1863 çyzgysyny döreden adam bolsa Uriýa Smitdi. 1881-nji ýyla gelnende, General Konferensiýanyň prezidenti Review and Herald neşirinde Injiliň doly ygtyýaryna garşy çykýan makalalary ýerleşdirýärdi, soňra indiki ýylda Uriýa Smit Pygamberlik Ruhunyň ygtyýaryna garşy hüjüme başlady.

The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.

Goragçylar bolmalydy hasaplanylýan gadymy adamlar, Milleriň düýşünde görkezilen we Habakugyň iki tagtasynda şekillendirilen binýatlaýyn hakykatlara garşy hüjüm bilen başlan açyk hüjüme ýolbaşçylyk edýärdiler. Şondan soň olar Mukaddes Kitabyň we Pygamberlik Ruhunyň iki şaýadyna hüjüm etmäge başladylar. Şol bir döwürde (1880-nji ýyllaryň başynda), saglyk işiniň ýolbaşçysy Jon H. Kellogg panteizmiň ruhçulygyny ýygnagyň ýolbaşçylygyna girizip başlady. 1881-nji ýylda Jeýms Waýt aradan çykdy, we Waýt uýam ýygnagyň bilim, saglyk we syýasy gurluşynyň ýolbaşçylarynyň günsaýyn güýçlenýän pitnesiniň ortasyndady.

The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:

1856-njy ýylda gelip ýeten habar, ýagny “ýedi wagt” baradaky artdyrylan nur, şeýle hem Laodikeýa berlen habar ret edildi, we Reb şol habaryň hut özüni 1888-nji ýylda Minneapolisdäki Baş Konferensiýada, ýaşuly Jones bilen Waggoneriň üsti bilen ýetirilen habar arkaly gaýtadan bermek isledi. Olaryň habary täze habar däldi, we olaryň habaryna garşy duranlara Uýam Waýt ýüzlenende, ol şol pitneçileriň Jones bilen Waggoneriň habaryna garşy duruşlaryny köne serhet belliklerini, ýagny şol bir wagtyň özünde köne binýatlary goramak baradaky jogapkärçilikleriniň beýany hasaplaýandyklaryny görkezdi. Olaryň pitnesi 1888-nji ýyla gelnende, binýatlaryň nämedigine indi düşünmeýändiklerini ýüze çykardy; ýagny binýatlyk hakykatlaryň Mesihiň dogrulygyny aňladýandygy görünýärdi. Serhet bellikleriniň we William Milleriň düzgünleriniň çäginde ol şeýle diýdi:

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> Biz özümiz üçin nämäniň Hristianlygy emele getirýändigini, hakykatyň nämedigini, kabul eden imanymyzyň nämedigini, Mukaddes Kitabyň kadalarynyň — bize iň ýokary ygtyýardan berlen kadalaryň — nämedigini bilmelidiris. Köp adamlar öz imanlaryny esaslandyrmaga sebäp boljak delilsiz, meseläniň hakykaty barada ýeterlik subutsyz ynanýarlar. Eger olaryň öňünden döreden öz pikirlerine laýyk gelýän bir pikir öňe sürülse, ony kabul etmäge doly taýyndyrlar. Olar sebäpten netijä çenli pikir ýöretmeýärler, olaryň imanynyň hakyky binýady ýokdur, we synag wagtynda özleriniň gumuň üstünde bina edendigini bilerler.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Öz häzirki Mukaddes Ýazgylary baradaky kem-käsje, kämil däl bilimine kanagat edip, muny halas bolmagy üçin ýeterlik hasap edýän adam ölümçül bir aldawa daýanýandyr. Köp adamlar ýalňyşlygy saýgaryp bilmek we hakykat hökmünde öňe sürlen ähli däp-dessury hem-de yrymlary ýazgaryp bilmek üçin, Mukaddes Ýazgylardan doly ýaraglanmandyrlar. Şeýtan Mesihiň Hoş Habarynyň sadalygyny bozmak üçin, Hudaýa ybadat etmäniň içine öz pikirlerini girizdi. Häzirki hakykata ynanýandygyny aýdýanlaryň köpüsi bir wagtlar mukaddeslere tabşyrylan imany näme düzýändigini bilmeýär — içiňizdäki Mesih, şöhratyň umydy. Olar köne serhet belgilerini goraýandyklaryny pikir edýärler, emma olar mylaýym we biparh. Söýginiň we imanyň hakyky güýjüni öz tejribelerine siňdirmegiň hem-de oňa eýe bolmagyň nämedigini bilmeýärler. Olar Mukaddes Kitaby çuňňur öwrenýän adamlar däldirler, eýsem ýalta we ünsdürler. Haçan-da Mukaddes Ýazgylaryň aýatlary babatda pikir ayrlyklary ýüze çyksa, maksatly öwrenmedik we nämä ynanýandygy barada berk karara gelmedik adamlar hakykatdan ýüz öwürýärler. Biz hemmeleriň üstünde ylahy hakykaty yhlas bilen derňäp-barlamagyň zerurdygyny nygtamalydyrys, şonuň üçin olar hakykatyň hakykatdan-da nämedigini bilsinler. Käbirleri öz ýagdaýyndan kanagat tapyp, özlerinde işe has uly yhlas, Hudaýa we Mesihiň olar üçin ölän janlaryna has gyzgyn söýgi ýok bolsa-da, özlerini uly bilimli hasap edýärler; edil Hudaýy asla tanamadyk ýaly. Olar Mukaddes Kitaby öz janlaryna onuň süňk ýiligini we ýaglylygyny siňdirmek üçin okamaýarlar. Olar muny Hudaýyň özlerine gepleýän sesi diýip duýmaýarlar. Emma halas boluş ýoluna düşünmek islesek, eger dogrulyk Gününiň şöhlelerini görmek islesek, onda biz Mukaddes Ýazgylary maksatly öwrenmelidiris, çünki Mukaddes Kitabyň wadalary we pygamberlikleri gudratly halas ediş meýilnamasynyň üstüne şöhratyň aýdyň şöhlelerini saçýar, emma bu beýik hakykatlar düşnükli görnüşde doly idrak edilmeýär.” The 1888 Materials, 403.

This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.

Bu beýanat onuň 1888-nji ýyldaky şaýatlygyndan alnypdyr, we ol gozgalaňçylaryň, özleri muny bilmeseler-de, gum üstünde binýat gurýandyklaryny görkezýär. Ol şeýle diýýär: “Häzirki hakykata ynanýandyklaryny aýdýanlaryň köpüsi, mukaddeslere bir gezek tabşyrylan imanyň nämeden ybaratdygyny bilenok—sizdäki Mesih, şöhratyň umydy. Olar köne serhet belgilerini goraýandyklaryny pikir edýärler, emma olar ýylmanak we biparh.” Ol olary henizem Laodikiýa ýagdaýynda hökmünde görkezýär, çünki olar “ýylmanakdyr.” Şeýle hem ol “mukaddeslere bir gezek tabşyrylan imany—sizdäki Mesih, şöhratyň umydy” diýip kesgitleýär. Mesih Ebedilik Gaýasydyr, we Ebedilik Gaýasy hökmünde Ol Milleriň düýşündäki gymmatbaha daşlary aňladýar.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Duýduryş geldi: 1842, 1843 we 1844-nji ýyllardaky habar gelen wagtyndan bäri biz gurup gelýän imanyň binýadyny sarsdyrjak hiç bir zadyň aralaşmagyna ýol berilmeli däldir. Men bu habaryň içindedim, şondan bäri hem Hudaýyň bize beren nuruna wepaly bolup, dünýäniň öňünde durup gelýärin. Biz günsaýyn yhlasly doga bilen Rebbe ýüz tutup, nur gözlänimizde, aýaklarymyzyň goýlan binýadyndan aýagymyzy aýyrmagy niýet etmeýäris. Siz meniň Hudaýyň maňa beren nurundan ýüz dönderip biljekdigimi pikir edýärsiňizmi? Ol Ebedilik Gaýasy ýaly bolmalydyr. Berlen wagtyndan bäri ol maňa ýol görkeziji bolup gelýär.” Review and Herald, 1903-nji ýylyň 14-nji apreli.

She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.

Ol gozgalaňçylaryň, ýagny Ezeýiliň gadymy adamlarynyň möhüm bir hakykatyny şeýle diýmek bilen açyp görkezýär: “Olar sebäpten netijä çenli pikir ýöretmeýärler.” Erbetler sebäpten netijä çenli pikir ýöretmäge ukypsyzdyrlar ýa-da muny etmek islemeýärler. 1888-nji ýylyň Baş Konferensiýasynyň mejlisiniň netijesi şeýle bir gozgalaňly boldy welin, Uayt uýsi gitmegi ýüregine düwdi, emma onuň perişdelik ýolbeledçisi oňa galmalydygyny we Kora, Datan hem-de Abiramyň gozgalaňynyň deňme-deň taryhyny ýazga geçirmelidigini buýurdy. Gadymy adamlaryň gozgalaňy netije boldy, onuň sebäbi bolsa 1856-njy ýylda “ýedi wagt” baradaky artdyrylan ýagtylyk bilen gelen Laodikiýa habarynyň ret edilmegi bolupdy; bu bolsa 1863-nji ýylda esaslara garşy gozgalaňa çenli güýçlenip, soňra ilki Mukaddes Kitaba, ondan soň bolsa Pygamberlik Ruhuna hüjüme, şeýle hem Kelloggyň spiritizminiň girizilmegine getirdi.

Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.

Elbetde, gadymy erkekleriň taryhçylary taryhyň dowamynda pitne bilen baglanyşykly hakykatlaryň üstüni hapalar, däp-dessurlar, adatlar we rowaýat tabaklary bilen örtdüler, çünki şeýle pitnä gatnaşýanlar hemişe subutnamalary gizlemäge synanyşýarlar.

> Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.

> Rebbe maslahatlaryny Rebden çuň gizlemäge çalyşýanlaryň, işleri garaňkylykda bolup: «Bizi kim görýär? Bizi kim tanaýar?» diýýänleriň halyna waý! Işaýa 25:19.

The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).

Işaýanyň bu aýatda ýüzlenýän adamlary onuň “Iýerusalimdäki bu halka hökümdarlyk edýän masgaralaýjy adamlar” diýip kesgitleýän adamlarydyr we olar Ezekieliň sekizinji babynda halkyň goragçylary bolmaly bolan şol gadymy adamlaryň özleridir. Ezekieliň şaýatlygynda, Adventizmiň ikinji neslini alamatlandyrýan ikinji ýigrençli zatda, olar Işaýanyň masgaralaýjy adamlarynyň soraýan soraglaryna şeýle jogap berýärler: “sebäbi olar: Reb bizi görýän däldir; Reb ýeri terk etdi diýýärler” (Ezekiel 8:12).

There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.

1888-nji ýylda gozgalaňa alyp baran we şol ýylda ýüze çykan pitnäniň hakykatyny örtbas etmäge synanyşýan şol taryhy täzeden ýazýanlara garşy “Waý” diýlip yglan edilýär.

We will continue this study in the next article.

Biz bu gözlegimizi indiki makalada dowam etdireris.

> “I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.

> Men size Minneapolisdaky ýygnaklar babatda size gürlemelidirin. Men bir wagtlar, agalyk eden güýçli garşylyk ruhuny görüp hem duýup, ýygnagy terk etmegi karar edipdim. Men Morrison doganyň we Nikola doganyň üstünde dolandyryjy güýç bilen täsir eden ruhy bir pursat hem ykrar edip bilmedim. Men siziň nähili ruhuň täsiri astyndadygyňyzy bir pursat hem sorag astyna goýup bilemok. Elbetde, ol Hudaýyň Ruhy däldi; we siz bu aldawa dowam etmezligiňiz üçin, men indi size ýazýaryn.

> “The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’

> “Men Minneapolisda mundan beýläk galmazlyk kararyna gelenimden soňky gije, düýşdemi ýa-da gijeki görnüşdemi — takyk aýdyp bilemok — boýy uzyn, görki buýrukly bir şahs maňa habary getirdi we maňa özümiň wezipesimiň başynda durmagymyň Hudaýyň erki bolandygyny, hem-de Hudaýyň Özüniň maňa kömekçi bolup, maňa berjek sözlerini aýtmagym üçin meni goldajakdygyny mälim etdi. Ol şeýle diýdi: ‘Bu iş üçin Reb seni turuzdy. Onuň ebedi gollary seniň astyndadyr. Bu ýygnakdan ýaşaýyş ýa-da ölüm üçin kararlar çykarylar; ýöne hiç kimiň hökman heläk bolmagy gerek diýildigi däl, eýsem ruhy tekepbirlik we öz-özüne ynam gapyny ýapar, şonuň netijesinde Isa we Onuň Mukaddes Ruhunyň güýji kabul edilmez. Olar aldanmadan çykmak, toba etmek, günälerini boýun almak, Mesihe gelmek we Onuň tarapyndan şypa tapmaklary üçin ýene bir mümkinçilige eýe bolarlar.’”

> “He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’

> "Ol maňa: «Meniň yzymdan gel» diýdi. Men ýolbeledçimiň yzyndan bardym, ol meni doganlaryň ýaşaýan dürli öýlerine eltdi we şeýle diýdi: «Bu ýerde aýdylýan sözleri diňläň, çünki olar ýazgylar kitabynda ýazylandyr; we bu sözler ýokardan inýän paýhas ruhuna görä däl-de, ýokardan inmeýän, eýsem aşakdan bolan ruha görä bu işde gatnaşýanlaryň hemmesiniň üstüne ýazgaryjy güýç bolar.»"

> “I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.

> Men aýdylan sözleri diňledim; olary aýdanlaryň her birini utandyrmaly sözlerdi olar. Birinden beýlekisine kinaýaly bellikler aýdylyp, öz doganlary A. T. Jonesy, E. J. Waggoneri, Willie C. Whitey hem-de meni masgaralaýardylar. Meniň ýagdaýym we edýän işim, öz janlaryny Hudaýyň öňünde peseldip, öz ýüreklerini tertibe salmak işi bilen meşgul bolmaly bolanlar tarapyndan erkin teswirlenýärdi. Hakykatda hiç hili esasy bolmadyk, öz doganlary we olaryň işi baradaky hyýaly nädogrulyklar hem-de hyýaly sözler üstünde gaýtalap oýlanmakda, şeýle hem şübhe, sorag we imansyzlyk netijesinde acy sözleri şübhelilik bilen aýdyp we ýazyp durmakda, edil bir jadylaýjy özüne çekijilik bar ýalydy.

> “Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.

> Ýol görkeziji maňa şeýle diýdi: «Bu zat Isanyň Mesihine garşy hökmünde kitaplarda ýazylgydyr. Bu ruh Mesihiň, ýagny hakykatyň Ruhy bilen sazlaşyp bilmez. Olar garşylyk ruhundan serhoş bolupdyrlar; we olaryň sözlerine ýa-da hereketlerine haýsy ruhuň höküm edýändigini serhoş adamyň özüne haýsy ruhuň erk edýändigini bilşiçe-de bilmeýärler. Bu günä aýratyn derejede Hudaýa garşy edilen kemsitmedir. Bu ruh hakykatyň we dogrulygyň Ruhuna, dünýäniň Halasgäri bolan Mesih barada şübhelenmek, tankyt etmek we Onuň üstünden içalyçylyk etmek üçin birleşik döreden ýehudylary herekete getiren ruhuň meňzeşligi näçe az bolsa, şonça-da meňzemeýär.»

> “I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.

> Gollanmaçym tarapyndan maňa, sözlere itergi beren ruhy aýan eden, Mesihsiz gürrüňe, köpçüligiň bidüzgün gürrüňine şaýat bolnandygy aýdyldy. Olar öz otaglaryna girenlerinde, özleri bilen birlikde ýaman perişdeler hem geldi, çünki olar Mesihiň Ruhuna gapyny ýapdylar we Onuň sesine gulak asmak islemediler. Ruhy Hudaýyň öňünde peseltmek bolmady. Doganyň sesi seýrek eşidilýärdi, emma tankyt, ulaldylan beýannamalar, çaklamalar we gümanlar, göriplik, gabanjaňlyk, ýaman şübhe, ýalan aýyplamalar giňden ýaýrapdy. Eger olaryň gözleri açylan bolsady, olar özlerini howsala saljak zady — ýaman perişdeleriň şatlyk bilen begenýändigini — görerdiler. Şeýle hem olar her sözi eşiden we bu sözleriň ählisini asman kitaplaryna ýazyp goýan bir Gözegçini hem görerdiler.

> “I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.

> “Şondan soň maňa habar berildi welin, şu wagtda doktrinal meseleler boýunça garaýyşlar, näniň hakykatdygy barada haýsydyr bir karar bermek ýa-da adalatly derňew ruhuna garaşmak peýdasyz bolar; sebäbi olar, ýehudylaryň edişi ýaly, ozal kabul eden islendik nokady ýa-da garaýşy hiç hili üýtgetmäge ýol bermezlik üçin birleşik ylalaşygy döredipdiler. Maňa Ýolbaşçym tarapyndan köp zat aýdyldy, ýöne olary ýazmaga maňa ygtyýar berilmedi. Men özümi gaýgy we hasrat ruhunda, şol bir wagtda-da ýygnagyň ahyryna çenli borç wezipämdäki ýerimde berk durmaga hem-de soňra Hudaýyň Ruhunyň maňa nädip hereket etmelidigimi we haýsy ýoly tutmalydygymy görkezjek görkezmelerine garaşmaga berk tutanýerlilik ruhunda düşegimde oturan ýagdaýda tapdym.” The 1888 Materials, 277, 278.

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