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# Rome Establishes the Vision - Number One

Rim Görnüşi Berkarar Edýär — Birinji San

A Private Interpretation

Şahsy Düşündiriş

Author

Jeff Pippenger

Published

June 28, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Şol zamanlarda günorta patyşasyna garşy köpler galarlar; şeýle hem seniň halkyňyň zorlukçylary wahýy berkarar etmek üçin özlerini ýokary götererler; emma olar ýykylarlar. Daniel 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Hristiançylyk nukdaýnazarynda “taglymat” sözi Mukaddes Kitabyň berkidilen hakykatlaryny aňladýar. Özlerini hristian diýip atlandyrýan dürli guramalaryň Mukaddes Kitap taglymatlary diýip kesgitleýän dürli toplumlary bar, emma diňe bir Hakykat bardyr. “Mutlak hakykat” bilen “plýuralizm” arasyndaky tapawut şu pursatda biziň garajak mowzugymyzdan daşardadyr.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Şeýlelikde, Pilat Oňa: “Onda Sen patyşamy?” diýdi. Isa jogap berdi: “Meniň patyşadygymy sen aýdýarsyň. Men munuň üçin doguldym, munuň üçin hem dünýä geldim: hakykata şaýatlyk etmek üçin. Hakykatdan bolan her bir adam Meniň sesimi eşidýär.” Pilat Oňa: “Hakykat näme?” diýdi. Şeýle diýip aýdandan soň, ol ýene-de ýehudylaryň ýanyna çykyp, olara diýdi: “Men Onda hiç hili günä tapamok.” Ýahýa 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Hakykat Hudaýyň Sözüdir; ol Onuň sesidir we ol Mesihiň Özüdür.

> “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.

> Hristiançylygyň nämeden ybaratdygyny, hakykatyň nämedigini, kabul edip alan iman‑ynamymyzyň nämedigini, Mukaddes Kitabyň kadalarynyň — iň ýokary ygtyýardan bize berlen kadalaryň — nämedigini özümiz üçin bilmelidiris. Köp adamlar imanlaryny esaslandyrmaga bir sebäpsiz, meseläniň hakykaty barada ýeterlik subutnamasyz ynanýarlar. Eger olaryň öňünden emele gelen öz pikirleri bilen sazlaşýan bir pikir hödürlense, ony kabul etmäge derrew taýýar bolýarlar. Olar sebäpden netijä çenli pikir ýöretmeýärler, olaryň imanynyň hakyky binýady ýokdur, we synag wagtynda özleriniň çägäniň üstünde gurandyklaryny görerler.

> “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 Ýazgylar baradaky öz kämil däl biliminden kanagat tapyp, muny öz halas bolmagy üçin ýeterlik hasap edýän adam ölüm howply bir aldawa arka diräp durandyr. Köp adamlar ýalňyşy saýgaryp bilmek we hakykat hökmünde öňe sürlen ähli däp-dessury hem-de yrymy ýazgysal esaslar bilen düýpli üpjün edilmedikdirler. Şeýtan Mesihe degişli Hoş Habaryň sadalygyny bozmak üçin Hudaýa ybadat edilişine öz pikirlerini girizdi. Häzirki hakykata ynanýandygyny öňe sürýänleriň köpüsi bir wagtlar mukaddeslere gowşurylan imanyň nämeden ybaratdygyny—içiňizde bolan Mesih, şöhratyň umydy—bilmeýärler. Olar köne serhet nyşanlaryny goraýandyklaryny pikir edýärler, emma olar mylaýym hem biparhdyrlar. Söýginiň we imanyň hakykatdaky güýjüni öz tejribelerine siňdirmegiň hem-de oňa eýe bolmagyň nämedigini bilmeýärler. Olar Mukaddes Kitaby ýakyndan öwrenýän adamlar däl, eýsem ýalta we üns bermeýän adamlardyr. Mukaddes Ýazgynyň aýatlary babatda pikir tapawutlary ýüze çykanda, maksatly öwrenmedik we nämä ynanýandygy barada berk kesgitli bolmadyk şol adamlar hakykatdan daş düşýärler. Biz hemmeleriň Hudaýy hakykaty yhlas bilen agtarmagynyň zerurdygyny olara güýçli täsir bilen ýetirmelidiris, şeýdip olar hakykatyň nämedigini bilýändiklerini bilsinler. Käbirleri öz ýagdaýlaryndan kanagat tapyp, köp bilim talap edýärler, emma olaryň işe bolan yhlasy, Hudaýa bolan gyzgyn söýgüsi we Mesihiň olar üçin ölən janlara bolan söýgüsi, edil Hudaýy asla tanamadyk ýaly, artmaýar. Olar Mukaddes Kitaby onuň ýiligini we baýlygyny öz janlaryna degişli etmek üçin okamaýarlar. Olar munuň özlerine gepleýän Hudaýyň sesi diýen duýgyny etmeýärler. Emma eger biz halas boluş ýoluna düşünmek islesek, eger Dogrulyk Gününiň şöhlelerini görmek islesek, onda Mukaddes Ýazgylary belli bir maksat bilen öwrenmelidiris; çünki Mukaddes Kitabyň wadalary we pygamberlikleri gutulyş baradaky ilahi meýilnama üstüne şöhratyň aýdyň şöhlelerini saçýar, şol beýik hakykatlar bolsa aýdyň düşünilmeýär.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Biz şol taglymatlaryň nämedigini, hem-de şol hakykatlary nädip beýan etmelidigimizi, esaslandyrmalydygymyzy we gorap saklamalydygymyzy bilmäge borçludyrys.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Bize häzir hiç kimiň ýalňyz durmaly bolmagy mümkin ýaly görünmeýär; emma eger-de Hudaý haçandyr meniň üsti bilen gepleýän bolsa, onda öz adynyň hatyrasyna geňeşleriň we müňlerçe adamyň öňüne getiriljek wagty geler, hem-de her biri öz imanynyň sebäbini bermeli bolar. Şonda hakykat üçin alnyp barlan her bir garaýşa garşy iň gazaply tankyt dörär. Şonuň üçin biz Hudaýyň Sözüni öwrenmelidiris, çünki biz goraýan taglymatlarymyza näme üçin ynanýandygymyzy bilmelidiris. Biz Ýehowanyň ýaşaýyşly sözlerini yhlas bilen we tankydy gözleg arkaly barlamalydyrys.” Review and Herald, 1888-nji ýylyň 18-nji dekabry.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

“Müňleriň” öňüne getirilmek üçin, ahyrky günlerde hakykaty goraýanlaryň käbirleriniň telewideniýe ýa-da internet arkaly ýaýlym ýaly bir serişdede hakykaty goramaga mejbur ediljekdigi aýdyňdyr. Ýogsam ýüz kyrk dört müňüň berýän şaýatlygyny müňler nädip synlap bilerdi? Biziň wagyz edýän taglymatlarymyz imanymyzyň esasyny kesgitleýär.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Ybadathananyň agzalary aýratynlykda synag ediler we barlanyp görüler. Olar hakykata şaýatlyk etmäge mejbur boljak ýagdaýlara ýerleşdiriler. Köpüsine geňeşleriň we kazyýetleriň öňünde, belki-de, aýratynlykda we ýalňyzlykda söz sözlemek çagyrylyşy bolar. Bu gyssagly ýagdaýda olara kömek edip biljek tejribäni gazanmagy olar äsgermezlik etdiler, şonuň üçin olaryň janlary biderek geçirilen mümkinçilikler we äsgerilmedik artykmaçlyklar üçin puşman bilen agyrlaşandyr.” Testimonies, 5-nji tom, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what we believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Hudaýyň Sözi hiç haçan ýalňyşmaýar, şonuň üçin biz ýüz kyrk dört müňüň arasynda sanaljak bolsak, Hudaýyň Sözünde ýazylan zatlaryň esasynda nämä ynanýandygymyzy bilmelidiris. Hudaýyň halky ynanýan taglymatlaryny düşündirmäge mejbur ediljek synag wagty gelmezden öň, Hudaý Öz halkyny Öz Sözüni çynlakaý öwrenmäge mejbur etmek üçin ýalňyşlaryň girizilmegine ýol berýär.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Hudaýyň halkynyň arasynda hiç hili jedel ýa-da tolgunyşyklygyň ýokdugy olaryň sagdyn taglymata berk ýapyşýandygynyň aýgytly subutnamasy hasap edilmeli däldir. Olaryň hakykat bilen ýalňyşy aýdyň tapawutlandyrmaýandyklaryndan howatyr etmäge esas bar. Ýazgylaryň derňelmegi netijesinde hiç hili täze meseleler gozgalmasa, adamlary özlerinde hakykatyň bardygyna göz ýetirmek üçin Mukaddes Kitaby özbaşdak agtaryp öwrenmäge itergi berjek pikir tapawutlary ýüze çykmasa, gadymy döwürlerde bolşy ýaly, häzirki wagtda-da köp adam däp-dessurlara ýapyşar we nämä ybadat edýändiklerini bilmezden ybadat ederler.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Maňa görkezildi: häzirki hakykaty bilýändigini ykrar edýänleriň köpüsi özleriniň nämä ynanýandyklaryny bilmeýärler. Olar öz imanlarynyň subutnamalaryna düşünmeýärler. Häzirki zaman üçin alnyp barylmaly işe dogry baha bermeýärler. Synag wagty gelende, häzir beýlekilere wagyz edýän adamlaryň arasynda özleriniň eýeleýän garaýyşlaryny barlanlarynda, kanagatlandyryjy esas berip bilmejek zatlarynyň köpdügini görjekler bar. Şeýle synagdan geçýänçäler, olar özleriniň näderejede uly nadanlyk içindedigini bilmediler. Şeýle hem ýygnakda özleriniň nämä ynanýandyklaryna düşünýändiklerini öz-özünden kabul edýän köp adam bar; emma jedel ýüze çykýança, olar öz gowşaklygyny bilmeýärler. Özleri bilen bir ynançdaky adamlardan aýrylyp, öz ynanjyny düşündirmek üçin ýeke-ýekeden we ýalňyz durmaga mejbur bolanda, hakykat hökmünde kabul eden zatlary baradaky düşünjeleriniň näderejede bulaşykdygyny görüp geň galarlar. Şek-şübhesiz, biziň aramyzda diri Hudaýdan ýüz öwürme we ynsanlara tarap öwrülme bolup geçdi; ylahy paýhasyň ornuna ynsan paýhasy goýuldy.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Hudaý Öz halkyny oýadar; eger beýleki serişdeler netije bermese, olaryň arasyna bidgatlar girer, olar hem olary elekten geçirip, samany bugdaýdan aýrar. Reb Öz sözüne iman edýänleriň hemmesini ukudan oýanmaga çagyrýar. Bu wagt üçin laýyk bolan gymmatly nur geldi. Bu, edil üstümize abanýan howplary görkezýän Mukaddes Kitap hakykatydyr. Bu nur bizi Mukaddes Ýazgylary yhlas bilen öwrenmäge we eýeleýän garaýyşlarymyzy iň çynlakaý ýagdaýda barlamaga getirmelidir. Hudaý hakykatyň ähli ugurlarynyň we ähli garaýyşlarynyň doga we agzaçar bilen düýpli hem gaýratly gözden geçirilmegini isleýär. Imanlylar hakykatyň nämedigini düzýän zat babatda çaklamalara we anyk kesgitlenmedik düşünjelere daýanmaly däldirler. Olaryň imany Hudaýyň sözüne berk esaslanmalydyr, şonda synag wagty gelende we olar öz imany üçin jogap bermek maksady bilen geňeşleriň öňüne getirilende, içlerindäki umyda sebäp görkezip, mylaýymlyk we gorky bilen jogap berip bilerler.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Tolgun, tolgun, tolgun. Biziň dünýä hödürleýän mowzuklarymyz biziň üçin janly hakykat bolmalydyr. Biz esasy iman maddalary hasaplaýan taglymatlarymyzy goranymyzda, özümize hiç haçan bütinleý ygtybarly bolmadyk delilleri ulanmaga ýol bermeli däldigimiz möhümdir. Şeýle deliller garşy çykýanyň sesini ýatyryp biler, emma olar hakykata hormat getirmez. Biz diňe garşydaşlarymyzyň sesini ýatyrjak däl, eýsem iň ýakyn we iň içgin barlaga hem çydajak sagdyn delilleri beýan etmelidiris. Özlerini jedelçi hökmünde terbiýelänlerde Hudaýyň Sözüne adalatly çemeleşmezlik howpy uludyr. Garşydaş bilen ýüzbe-ýüz bolnanda, diňe iman edýäne ynam bermäge çalyşman, eýsem onuň aňynda ynandyryş oýarmak üçin mowzuklary şeýle usulda beýan etmek biziň çynlakaý tagallamyz bolmalydyr.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “Adamyň akyl taýdan nähili ösüş gazanandygyna garamazdan, ol Mukaddes Ýazgylary has beýik ýagtylyk üçin içgin we üznüksiz öwrenmegiň zerurlygynyň ýokdugyny bir pursat hem pikir etmesin. Biz halk hökmünde aýratynlykda pygamberligi öwrenijiler bolmaga çagyryldyk. Hudaýyň bize görkezjek islendik ýagtylyk şöhlesini saýgaryp bilmegimiz üçin, biz çuňňur yhlas bilen gözegçilik etmelidiris. Biz hakykatyň ilkinji lowurdylaryny tutup almalydyrys; doga bilen edilýän öwreniş arkaly bolsa başgalaryň öňünde beýan edilip bilinjek has aýdyň ýagtylyk alnyp bilner.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

Netijede ýüz kyrk dört müňi emele getirjek “pygamberlik talyplary” tizden geljek Ýekşenbe güni baradaky kanun krizisini we yzarlamany ýüze çykarýan ýerdäki häkimiýetler bilen ýüzbe-ýüz bolmazlaryndan öň “aýry-aýrylykda synalyp, subut ediler.” Ilki bilen wepalylar Hudaý tarapyndan “oýarlar.” Ukuda ýatan gyzlar garaşylýan döwrüň dowamynda düşen ukularyndan “oýarlar.” Eger olar Hudaýyň 2023-nji ýylyň iýul aýyndan bäri iberilip gelnen makalalar arkaly hödürlän habary bilen oýanmasalar, onda Hudaý olaryň arasyna “bidgatlaryň” “girip gelmegine” ýol berer; bu bolsa eleme prosesi arkaly bugdaý bilen haşal otuň arasyndaky bölünişi tamamlap biler. Biz häzir şol eleme prosesiniň içindediris.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Häzirki Rimiň dogry kesgitlenilmegi baradaky jedelde yzarlap gelýänler üçin elýeterli üç mümkinçilik bar. Bir mümkinçilik, Birleşen Ştatlaryň Häzirki Rimdigi; beýlekisi, papalyk häkimiýetiniň Häzirki Rimdigi; üçünji mümkinçilik bolsa öňki iki garaýşyň hem nädogrudygy we Danyýel kitabynyň on birinji babyndaky on dördünji aýatda özüni beýgeldýän, ýykylyp gidýän we görneşi berkarar edýän Danyýeliň halkynyň talaňçylary arkaly başga bir güýjüň görkezilýändigidir.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic Word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic Word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Men häzirki Rim barada jedeliň — onuň papalyk häkimiýetimi ýa-da Amerikanyň Birleşen Ştatlarydygy baradaky düşünişmezligiň — Öz halkyny Öz pygamberlik Sözüni öwrenmäge mejbur etmek maksady bilen bu herekete girizilmegine ýol berlendigini öňe sürýärin. Hudaý bu jedeli Öz merhemetiniň bir ýüze çykmasy hökmünde ýüze çykardy. Men bu düşünişmezligiň, häzirki Rim barada kimiň dogry, kimiň nädogrydygyny diňe kesgitlemekden has-da beter, Öz halkyny geljekdäki krizise taýýarlamak bilen baglydygyny öňe sürýärin. Bu düşünişmezlige Hudaý tarapyndan şonuň üçin ýol berildi we ol şonuň üçin niýetlendi: görmek isleýän her kim üçin, olaryň Öz pygamberlik Sözüne degişli şahsy düşünjesiniň doly däldigini ýa-da nädogrydygyny görkezmek üçin. Şonuň üçin bu jedel Hudaýyň merhemetiniň subutnamasydyr.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Çekeleşik diňe seniň halkyňyň talaňçylary bilen şekillendirilýän güýjüň kimdigini kesgitlemek meselesini öz içine alman, eýsem çekeleşigiň iki tarapynyň-da goldaýandyklaryny ykrar edýän setir üstüne setir usulynyň dogry ulanylýandygyna-da degişlidir. Setir üstüne setir usuly bilen baglanyşykly pygamberlik kadalary bugdaý bilen hapa otlaryň elekden geçirilmeginiň bir bölegi boljak aýratyn pygamberlik ýörelgelerini öz içine alýar. Şu häzirki çekeleşikde, meniň pikrimçe, setir üstüne setir usulynyň nädogry düşünilýän üç bölegi bular: Hakykat hökmünde Mesih, Alfa we Omega hökmünde Mesih hem-de pygamberligiň üç gatly ulanylyşy.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Netijede, Daniýel on birinji bapdaky on dördünji aýata nädogry düşünýäni berk tutýanlaryň taglymatçylyk garaýşy şahsy tefsire esaslanýan diýlip ýüze çykar.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Bizde pygamberlik sözü has hem bardyr; siz hem garaňky ýerde şöhle saçýan çyra hökmünde oňa üns berseňiz, ýagşy edersiňiz, tä gün dogup, daň ýyldyzy ýürekleriňizde dogýança: ilki bilen şuny biliň, Mukaddes Ýazgylaryň hiç bir pygamberligi şahsy düşündirişe degişli däldir. Çünki pygamberlik gadym döwürde adam islegi bilen gelmedi; emma Hudaýyň mukaddes adamlary Mukaddes Ruh tarapyndan hereketlendirilip gepletdiler. 2 Petrus 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

On dördünji aýat baradaky jedelde meniň “hususy düşündiriş” diýip düşünýän zadymyň bir mysaly “Beýik Jedelde” duş gelýär.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Şenbe bütin Hristian aleminde aýratyn jedeliň nokadyna öwrülip, ýekşenbe gününi berjaý etdirmegi üpjün etmek üçin dini hem-de dünýewi häkimiýetler birleşenlerinde, kiçijik bir azlygyň halk köpçüliginiň talabyna boýun egmekden yzygiderli ýüz öwürmegi olary hemmeleriň näletiniň nyşanasyna öwürer. Ybadathananyň bir düzgüni hem-de döwletiň bir kanunyna garşy durýan şol az sanlylaryň çydalarly bolmaly däldigi; tutuş halklaryň bulaşyklyga we kanunsyzlyga taşlanmagyndan olaryň ejir çekmeginiň has gowy boljakdygy öňe sürüler. Şol bir delil köp asyrlar ozal Mesihiň garşysyna-da ‘halkyň ýolbaşçylary’ tarapyndan getirilipdi. Hilekär Kaýafa: ‘Bütin millet heläk bolman, halk üçin bir adamyň ölmegi biziň üçin peýdalydyr’ diýdi. Ýahýa 11:50. Bu delil ynandyryjy görner; ahyrynda dördünji tabşyrygyň Şenbesini mukaddes tutýanlara garşy perman çykarylar; olary iň agyr jeza mynasyp diýip yglan edip, belli bir wagtdan soň halklara olary öldürmäge erkinlik berler. Köne Dünýädäki rimçilik hem-de Täze Dünýädäki dinden dönen protestantlyk, Hudaýyň ähli tabşyryklaryny hormatlaýanlara garşy şuňa meňzeş ýol tutar.” Beýik Jedel, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White, Europe is identified as the Old World and the Americas are the New World.

«Hristian dünýäsi» bütin dünýä boýunça hristianlaryň jemagatyny ýa-da hristianlaryň agdyklyk edýän ýurtlarynyň we medeniýetleriniň bitewi toplumyny aňladýar. Bu adalga köplenç hristiançylyk esasy din bolan hem-de medeniýete, kanunlara we jemgyýetçilik kadalaryna düýpli täsir ýetiren dünýä böleklerini görkezmek üçin ulanylýar. Hristian dünýäsi hristiançylygyň öz yzyna eýerijileri, medeni täsiri we taryhy ähmiýeti babatda bütindünýä gerimini öz içine alýar. Ellen White CD-ROM-yndaky bar bolan gaýtalanmalary aýyrman hasaplanda, «Hristian dünýäsi» sözi ýüz ýetmiş alty gezek duş gelýär. Geografik taýdan White uýa hristian dünýäsiniň, umuman alanyňda, Ýewropany we Amerikalary aňladýandygyny görkezýär. White uýanyň many-mazmunynda Ýewropa Köne Dünýä, Amerikalar bolsa Täze Dünýä hökmünde kesgitlenýär.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Emma guzynyňkysy ýaly şahly ýyrtyjy haýwan ‘ýerden çykyp gelýän’ ýagdaýda görüldi.” Şonuň üçin bu haýwan arkaly görkezilen millet özüni berkarar etmek üçin başga güýçleri agdarmazdan, öň ýaşaýjylar tarapyndan eýelenmedik ýerde peýda bolmaly hem-de kem-kemden we parahatçylyk bilen ösüp ulalmaly eken. Şeýle bolsa, ol Köne Dünýäniň gür ilatly hem-de özara göreşýän milletleriniň arasynda — ‘halklar, mähelleler, milletler we diller’ diýlen tolgunyşykly deňziň içinde — ýüze çykyp bilmezdi. Ony Günbatar Yklymynda gözlemeli.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> «Täze Dünýäniň haýsy milleti 1798-nji ýylda güýçlenip, kuwwat we beýiklik wada berip, dünýäniň ünsüni özüne çekýärdi? Nyşanyň ulanylyşy babatda hiç hili şübhe ýokdur. Bir millet, diňe bir millet, bu pygamberligiň şertlerine laýyk gelýär; ol şübhesiz Amerikanyň Birleşen Ştatlaryny görkezýär». The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Seredýän paragrafymyzda iň soňky sözlem “Köne Dünýäde romanizm we Täze Dünýäde dinden çykan protestantçylyk” diýen aňlatmanyň “Köne Dünýäniň romanizmi” diýlende Garaňky Asyrlardaky papalygy, hem-de “Täze Dünýäde dinden çykan protestantçylyk” diýen jümle arkaly häzirkizaman Rim hökmünde Birleşen Ştatlary (dinden çykan protestantçylygy) görkezýändigini öňe sürmek üçin ulanyldy. “Köne” geçmiş taryh hökmünde kesgitlenýär, “Täze” bolsa häzirki zaman ýa-da häzirki taryh hökmünde kesgitlenýär. Şeýle ulanylyş Hanym Waýtyň hem Hristian dünýäsine, hem-de Köne we Täze dünýä baradaky berk ornaşan düşünjesini ýoýýar.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Geçmiş we geljekki taryh nukdaýnazaryndan şol hökümi ulanýanlar, “hususy düşündirişi” Sister White-yň maksat eden manysyna göni garşylykda kesgitleýärler. Ýagdaý şeýle diýilýär: “Köne Dünýä” geçen taryhy aňladýar, “Täze” bolsa häzirki zaman ýa-da häzirki taryhy (Täze) aňladýar.

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Bölekde şeýle diýilýär: «yzarlajak». Rim katolikçiligi hem-de imandan dänmiş Protestantlyk «Hudaýyň ähli parzlaryny hormatlaýanlara garşy meňzeş bir ýol tutarlar». Bölekdäki Köne Dünýä Ýewropa, Täze Dünýä bolsa Amerikalardyr. Waýtbike ähli dünýäniň Ýekşenbe güni baradaky kanunyň synagy bilen ýüzbe-ýüz ediljekdigini, Ýewropadaky yzarlamalarda Rim katolikçiliginiň öňe çykjakdygyny, Amerikalardaky yzarlamalarda bolsa imandan dänmiş Protestantlygyň öňe çykjakdygyny öwredýär. Amerikalar bilen Ýewropa «Hristian dünýäsiniň» çäklerinde kesgitlenýär. Rim katolikçiligi hem-de imandan dänmiş Protestantlyk «Hudaýyň ähli parzlaryny hormatlaýanlara garşy meňzeş bir ýol tutarlar».

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Yzarlar” diýen söz düzümi iki güýjüň hem geljekde amala aşyrjak hereketini görkezýär, we Köne Dünýäniň rimçiliginiň Garaňky Asyrlaryň papalyk güýjüdigini öňe sürmek grammatik taýdan mümkin däldir. Iki güýjüň hem amala aşyrjak yzarlamasy geljek zamandadyr. Bu söz düzüminiň manysy “yzarlar” bolup, ol bir zady gazanmak ýa-da ýetmek niýeti bilen onuň yzyndan gitmegi ýa-da kowalamagy aňladýar. Bu, bir şahsyň ýa-da toparyň bir maksady ýa-da wezipesi işjeň gözlemäge ygrarly bolan geljekdäki hereketini aňladýar.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Bu söz düzümi dürli şertlerde ulanylyp bilner: “Ol lukmançylyk ugrunda kär ýoluny dowam etdirer,” ýagny onuň maksady lukmançylyk hünärmenine öwrülmek ugrunda zähmet çekmekdir. “Ol inženerçilik boýunça dereje almaga ymtylar,” bu bolsa onuň ýokary okuw mekdebinde inženerçiligi öwrenmegi niýet edinýändigini görkezýär. “Topar taslamany tamamlanýança dowam etdirer,” bu hem toparyň taslama doly gutarýança onuň üstünde işlemegini dowam etdirjekdigini aňladýar. “Olar kompaniýanyň garşysyna kazyýet işini gozgär,” ýagny olar nägileligi çözmek ýa-da adalaty gazanmak üçin hukuk ädimlerini ätmegi niýet edinýärler. Umuman alanyňda, “dowam etdirer” diýen many kesgitli bir maksady ýa-da netijäni geljekde gazanmak üçin erjelligi, wepalylygy we aýdyň niýeti aňladýar.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Köne Dünýäniň romanizminiň geçmiş taryhydygy öwretmek üçin ulanylýan hususy düşündiriş, şondan soň pygamberligiň üç gatlaýyn ulanylyşynyň nädogry tatbigatyny goldaýan bir daýanç hökmünde ulanylýar. Ol Rimiň üç gatlaýyn ulanylyşynyň butparaz Rimi aňladýandygyny, onuň yzyndan papalyk Rimiň gelýändigini, soňra bolsa şol üç Rimiň üçünjisi hökmünde Amerikanyň Birleşen Ştatlarynyň durýandygyny öňe sürýär. Örän meňzeş kemçilikli bir tatbigat 2001-nji ýylyň 11-nji sentýabryndan kän wagt geçmänkä, Ýowel kitabynyň sebäbi bilen bir toparyň hereketden aýrylmagy wagtynda hem ulanylypdy.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Soňra bu jedel Kanadada geçirilen lager ýygnagynda başlandy; şol ýerde üç hasratyň üç esse ulanylyşy Ýoel kitabyna girizilip, üçünji hasrata degişli yslamyň birinji babyň altynjy aýatynda ýurda garşy gelen milletdigini öwretmek üçin peýdalanyldy. Ol millet papalyk Rimi bolup durýar, emma milletiň yslamdygyny öňe sürýän hususy düşündiriş girizildi. Üç hasratyň üç esse ulanylyşy 2001-nji ýylyň 11-nji sentýabrynyň güýji hökmünde yslamy kesgitläpdi, täze hususy düşündiriş bolsa Ýoeliň birinji babyndaky papalyk güýjüniň aslynda yslamdygyny nygtady. Ýoel kitabyndaky papalyk güýjüniň dogry kesgitlenişini ret edýän hususy düşündiriş, üç hasratyň nädogry ulanylyşy arkaly berkidildi. Indi bolsa papalyk güýjüni bir gapdala goýup, onuň ýerine Amerikanyň Birleşen Ştatlaryny goýýan täze hususy düşündiriş girizilýär.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Bolup geçen zat, boljak şol zatdyr; edilen zat hem ediljek şol zatdyr; günüň aşagynda täze hiç zat ýokdur. «Seret, bu täzedir» diýip aýdyp boljak bir zat barmy? Ol öňden bäri bardy, bizden öňki döwürlerde hem bardy. Wagyzçy 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Soňky günleriň jedelleri köne jedelleriň gaýtalanmagyny öz içine alýar, we Daniel kitabynyň on birinji babynda Uriýa Smitiň demirgazygyň patyşasy nyşanynyň üstüne öz hususy düşündirişini ýerleşdiren jedeli bar. Şeýle etmek bilen, ol Daniel kitabynyň on birinji baby barada diňe garaňkylyk döreden bir düşünjäni emele getirdi. Şu soňky günlerde gaýtalanýan jedeller, esasan, berkidilen hakykata hususy düşündirişleri ulanmagyň miwesini kesgitleýär. Smit muny öz «Daniel we Ylham» atly kitabynda etdi. Ýoel kitaby baradaky jedelde hem şeýle edildi, we «Uly Jedel» kitabyndan bir abzasyň «Hristian dünýäsi»niň nämäni aňladýandygy babatda dünýäniň içinde hem-de Ellen Waýtyň ýazgylarynyň içinde bar bolan kesgitlemeden gaça durulanda, şeýle hem «yşygyna düşer» diýen jümläniň geljekki wakany görkezýändigini kesgitleýän grammatikanyň esasy kadalary ret edilende, ulanylýan şol bir dinamikadyr. Şol salgylanma nokadyndan ugur alnyp, «Köne Dünýä» 538-nji ýyldan 1798-nji ýyla çenli papalyk häkimiýetiniň taryhydyr diýen nädogry düşünje soňra pygamberligiň üç gezekli ulanylyşynyň kesgitlemesiniň berkidilen düşünjesine garşy delil getirmek üçin ulanylýar.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> Hudaýyň pygamberlik taryhynda geçmişde amala aşmalydygyny kesgitlän zatlarynyň ählisi amala aşdy, hem-de öz tertibine görä entek gelmeli zatlaryň ählisi hem amala aşar. Hudaýyň pygamberi Danyýel öz ornunda durýar. Ýahýa öz ornunda durýar. Ylham kitabynda Ýahuda taýpasynyň Arslany pygamberligi öwrenýänlere Danyýel kitabyny açdy, şeýlelikde Danyýel öz ornunda durýar. Ol öz şaýatlygyny berýär, ýagny Rebbiň oňa görgüde äşgär eden beýik we dabaraly wakalary hakynda şaýatlyk edýär; bu wakalary olaryň berjaý bolmagynyň edil bosagasynda duranymyz üçin bilmegimiz zerurdyr.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.

> “Taryhda we pygamberlikde Hudaýyň Sözi hakykat bilen ýalanyň arasynda uzak wagtlap dowam eden göreşi suratlandyrýar. Ol göreş heniz hem dowam edýär. Bolup geçen zatlar gaýtadan gaýtalanylar. Köne jedeller täzeden janlandyrylar, we täze nazaryýetler yzygiderli peýda bolar. Emma öz ynanjy hem-de pygamberligiň amala aşmagyndaky düşünjesi arkaly birinji, ikinji we üçünji perişdeleriň habarlarynyň yglan edilmeginde öz paýyny ýerine ýetiren Hudaýyň halky nirede durandygyny bilýär. Olar iň arassa altyndan-da gymmatly tejribä eýedirler. Olar daşyň kimin berk durmaly bolup, öz ynamynyň başyny ahyra çenli sarsmaz saklamalydyrlar.” Selected Messages, 2-nji kitap, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Uayt uaylyń baŷandalǵan «olardyń senimine baslańyshyn» diýen sözi bilen awdentizmniń esas goýujy hakykatlaryny göz öňünde tutýandygyny aňsatlyk bilen görkezmek bolýar. Milleritler «halkyňyň talaňçylary» diýen nyşany papalyk güýji diýip öwredipdiler, we 1989-njy ýyldan bäri ýüz kyrk dört müňüň hereketi bu nyşanyň şol bir düşündirişini Milleritler ýaly gaýtalap yzygiderli kesgitläp gelýär. Indi «halkyňyň talaňçylary» kimdigi barada «täze teoriýa» bar, we ol köne jedeli gaýtadan janlandyrdy, sebäbi ol berk ornaşan pygamberlik nyşanynyň nädogry kesgitlenişini ulanyp, çägäniň üstünde gurlan pygamberlik nusgasyny bina edýär. Bu Smithiň şahsy düşündirişi bolsun, ýa-da Joel kitabynyň birinji babyndaky milletiň ýalan ulanylyşy bolsun, ýa-da Amerikanyň Birleşen Ştatlarynyň Häzirki Zaman Rimi hökmünde kesgitlenmegi bolsun — bu üç ýalňyşlygyň ählisi soňky günlerde papalyk Rimiň dogry düşünişine hüjüm edýär; şeýle etmek bilen hem, olar Hudaýyň halkynyň heläk bolýandygyny ýa-da diri galýandygyny kesgitleýän pygamberlik görnüşini esaslandyrýan nyşana hüjüm edýärler.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Geljekde Ýewropada rim katolitsizmi we Amerikalarda ýüz dönderen protestantçylyk mukaddes taryhyň bütin dowamynda bolşy ýaly, Şenbe gününi saklaýanlary yzarlamagy “dowam etdirer”.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “Hudaý Öz halkyny oýarar; eger beýleki serişdeler netije bermese, olaryň arasyna bidgatçylyklar girer, we olar bugdaýdan saman aýrylyşy ýaly, olary eleger. Reb Öz Sözüne ynanýanlaryň hemmesini ukudan oýanmaga çagyrýar. Bu wagt üçin laýyk bolan gymmatly ýagtylyk geldi. Bu, üstümize abanýan howplary görkezýän Mukaddes Kitap hakykatydyr. Bu ýagtylyk bizi Ýazgylary yhlas bilen öwrenmäge hem-de biziň tutýan garaýyşlarymyzy iň berk tankydy synagdan geçirmäge alyp barmalydyr. Hudaý hakykatyň ähli taraplarynyň we garaýyşlarynyň doga hem-de agyz bekläp, düýpli we tutanýerli barlanmagyny isleýär. Ynananlar hakykatyň nämedigini düzýän zat barada çaklamalarda we anyk kesgitlenmedik düşünjelerde dynç almaly däldir.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Biz bu pikirleri indiki maqalada dowam etdireris.

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