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# The Book of Daniel - Number One-Hundred and Sixty-Two

Danyýel Kitaby — Ýüz Altmış Ikinji

Rome’s Prophetic Time: Unveiling the Vision

Rimiň pygamberlik döwri: görnüşiň ýüze çykarylmagy

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Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Rim görni berkarar edýär, we Rim öz «wagtynda» aýan edilýär. Bu, Sister White tarapyndan aýdylan beýannamadyr; onda ol öz-özünden düşnükli bolmaly zadyň nädip düşünilmelidigini beýan edýär:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ylham kitabydyr, ýöne ol şol bir wagtyň özünde açylan hem bir kitapdyr. Onda bu ýeriň taryhynyň soňky günlerinde bolup geçmeli ajaýyp wakalar beýan edilýär. Bu kitabyň taglymatlary anyk bolup, syrly we düşünilmez däldir. Onda Danielde berlişi ýaly şol bir pygamberlik ugry dowam etdirilýär. Käbir pygamberlikleri Hudaý gaýtalapdyr; şeýlelik bilen olara ähmiýet berilmelidigini görkezýär. Reb uly ähmiýeti bolmadyk zatlary gaýtalamaýar.” Manuscript Releases, 9-njy jilt, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

Reb hiç hili uly ähmiýeti bolmadyk zatlary gaýtalamaýar, Rim bilen baglanyşykly “wagtlar” bolsa gaýta-gaýta gaýtalanýar. Rim bilen baglanyşykly “wagta” düşünmek “uly ähmiýete” eýedir, çünki görüşi berkarar edýän mowzuk hökmünde Rimi ýüze çykarýan-da hut şol zatdyr. Papalygyň on iki ýüz altmyş ýyllyk hökümdarlygy bilen baglanyşykly şol wagt Daniýel we Ylham kitaplarynda göni ýedi gezek agzalýar.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Ol Beýik Taňra garşy uly sözler sözlär, Beýik Taňrynyň mukaddeslerini horlar hem-de wagtlary we kanunlary üýtgetmegi niýetlär; olar bir wagt, wagtlar we wagtyň ýarysy dowamynda onuň eline berler. Daniel 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Men derýa suwlarynyň üstünde duran, zygyr eşige bürenen adamyň sesini eşitdim; ol sag elini hem çep elini göge galdyryp, ebedilik ýaşaýanyň adyndan kasam edip şeýle diýdi: bu ýagdaý bir wagt, wagtlar we ýarym wagt dowam eder; mukaddes halkyň güýjüni dargatmak tamamlanyndan soň, bu zatlaryň ählisi tamamlanylar. Daniel 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Emma ybadathananyň daşyndaky howluny bolsa goýup geç, ony ölçeme; çünki ol başga milletlere berildi; olar hem mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Ylham 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Men Öz iki şaýadama ygtyýar bererin, olar hem çul geýnip, bir müň iki ýüz altmyş gün pygamberlik ederler. Ylham 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Aýal çöl-beýewana gaçdy; ol ýerde onuň üçin Hudaý tarapyndan taýýarlanan bir ýer bardy, şonda ony müň iki ýüz altmyş gün bakyp-saklasynlar. Ylham 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Aýala uly bürgüdiň iki ganaty berildi; ol ýylan ýüzünden çola ýere, özüniň ornuna uçup barsyn diýip, şol ýerde bir wagt, wagtlar we ýarym wagt dowamynda iýmitlendirilýär. Ylham 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Oňa uly zatlary we küpür sözleri sözleýän bir agyz berildi; oňa kyrk iki aý dowam etmek ygtyýary berildi. Ylham 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Bu ýedi gönüden-göni salgylanma Rimiň dürli aýdyň pygamberlik häsiýetlerini görkezýär. Hut şol parçalar arkaly Rim açylýar. Uýam Waýt hem bu döwürleriň “üç ýarym ýyl ýa-da 1260 gün” hökmünde-de görkezilýändigini goşýar. Injilde ne “üç ýarym ýyl”, ne-de “bir müň iki ýüz altmyş gün” diýen aňlatmany tapýarsyňyz. Uýam Waýt diňe şol ýedi salgylanmanyň hasabyny şoňa laýyklykda ulanýar.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> 13-nji bapda (1–10-njy aýatlarda) başga bir wagşy haýwan — “gaplaňa meňzeş” — beýan edilýär; aždaha oňa “öz güýjüni, tagtyny we uly ygtyýaryny” berdi. Bu nyşan, protestantlaryň köpüsiniň ynanyşy ýaly, gadymy Rim imperiýasynyň bir wagtlar eýelän güýjüne, tagtyna we ygtyýaryna miras bolan papalygy aňladýar. Gaplaňa meňzeş wagşy haýwan barada şeýle diýilýär: “Oňa uly sözleri we küpürleri sözleýän bir agyz berildi.... Ol Hudaýa garşy küpür sözlemek, Onuň adyna, Onuň mukaddes çadyryna we göklerde ýaşaýanlara küpür etmek üçin agzyny açdy. Oňa mukaddesler bilen uruşmaga we olary ýeňmäge ygtyýar berildi; şeýle hem oňa ähli tireleriň, dilleriň we milletleriň üstünden häkimiýet berildi.” Danyýel 7-däki kiçi şahyň beýany bilen tas diýen ýaly birmeňzeş bolan bu pygamberlik gürrüňsiz papalyga yşarat edýär.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘Oňa kyrk iki aý dowam etmäge ygtyýar berildi.’ We pygamber şeýle diýýär: ‘Men onuň kelleleriniň birini edil ölüme ýaralanan ýaly gördüm.’ We ýene: ‘Kim ýesirlige alyp gidýän bolsa, özi hem ýesirlige gider; kim gylyç bilen öldürýän bolsa, özi hem gylyç bilen öldürilmelidir.’ Kyrk iki aý Daniel 7-däki ‘bir wagt, wagtlar we ýarym wagt’, ýagny üç ýarym ýyl ýa-da 1260 gün bilen birdir — bu papalyk häkimiýetiniň Hudaýyň halkyny sütem etmelidigi döwürdir. Öňki baplarda beýan edilişi ýaly, bu döwür milady 538-nji ýylda papalygyň agalyk etmegi bilen başlap, 1798-nji ýylda tamamlandy. Şol wagtda papa fransuz goşuny tarapyndan ýesir alyndy, papalyk häkimiýeti ölümli ýarasyny aldy, we: ‘Kim ýesirlige alyp gidýän bolsa, özi hem ýesirlige gider’ diýen pygamberlik ýerine ýetdi.” Uly Göreş, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Şeýle hem üç ýarym ýyly Rimi “aýan edýän” “wagt” hökmünde göz öňünde tutmaga ylhamlanan ygtyýar bilen, Mukaddes Kitapdaky Rime degişli beýleki salgylanmalar hem ýüze çykýar.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Ýöne size hakykatdan aýdýaryn: asman üç ýyl alty aý ýapyk bolup, tutuş ýurtda uly açlyk bolan Ylýas günlerinde Ysraýylda köp dul aýallar bardy. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Ylýasyň üç ýarym ýyly, wagty Tyatira ýygnagyndaky papalyk Rimiň nyşany bolan Ýezebel bilen baglanyşdyrýar.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Emma meniň saňa garşy az sanly zatlarym bar, çünki sen özüni pygamber aýal diýip atlandyrýan şol Izebele ýol berýärsiň; ol Meniň hyzmatkärlerimi zyna etmäge we butlara hödürlenen zatlardan iýmäge öwretýär hem-de azdyrýar. Men oňa öz zynasyndan toba etmegi üçin wagt berdim; emma ol toba etmedi. Ylham 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

Dördünji ýygnaga, Ýezebel bilen şekillendirilenine, berlen “wagt” şol bir wagtda bir “ara” hem bolup durýar.

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Ylýas hem biziň ýaly duýgy-hyjuwly bir adamdy, ýagyş ýagmazlygy üçin ol yhlas bilen doga etdi; we ýer ýüzüne üç ýyl alty aýlap ýagyş ýagmady. Ýakup 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Kyrk iki aýyň bir müň iki ýüz altmyş gün bilen bir döwürdigini düşündirip, Waýt uýamyz bu döwri Mesihiň ýüzlenen “şol günler” diýip kesgitleýär.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> Bu ýerde agzalýan döwürler — “kyrk iki aý” we “bir müň iki ýüz altmyş gün” — birdir, ikisi-de Mesihiň ybadathanasynyň Rimiň tarapyndan zulum çekmeli boljak döwrüni aňladýar. Papalyk agalygynyň 1260 ýyly biziň eramyz 538-nji ýylda başlady, şonuň üçin hem ol 1798-nji ýylda tamamlanmalydy. Şol wagtda fransuz goşuny Rime girip, papany ýesir etdi, ol hem sürgünde aradan çykdy. Tiz wagtdan soň täze papa saýlanan bolsa-da, şondan bäri papalyk ierarhiýasy öň eýe bolan häkimiýetini hiç haçan täzeden ulanyp bilmedi.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> Ybadatyň yzarlanmagy 1260 ýylyň bütin dowamynda dowam etmedi. Hudaý Öz halkyna merhemet edip, olaryň otly synagynyň wagtyny gysgaltdy. Halasgär ybadatyň başyna geljek “uly muşakgat” barada öňünden aýdanda şeýle diýdi: “Eger şol günler gysgaldylmadyk bolsady, hiç bir beden halas bolmazdy; emma saýlananlaryň hatyrasyna şol günler gysgaldylar.” Matta 24:22. Reformasiýanyň täsiri arkaly yzarlama 1798-nji ýyldan öň bes edildi.” Uly göreş, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Mesih hem-de White uýa-daş “şol günler” diýen aňlatmany papalyk Rimi kesgitleýän “wagty” hökmünde tanadýarlar. Daniel on birinji babyň otuz birinji aýatynda papalygyň ýer ýüzüniň tagtyna çykarylmagyndan soň gelen yzarlama barada aýdanda, şol yzarlama döwrüni “köp günler” diýip atlandyrýar.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Onuň tarapyndan goşunlar çykarlar, güýç-kuwwatyň mukaddes ýerini harlar, gündelik gurbanlygy aýyrarlar we weýran ediji nejisligi ýerleşdirerler. Ähdine garşy pislik edýänleri ol ýaranjaň sözler bilen azdyrar; emma öz Hudasyny tanaýan halk güýçli bolar we uly işleri amala aşyrar. Halkyň arasyndaky düşünjeli adamlar köp kişä öwretjekdirler; emma olar köp günläp gylyçdan, otdan, ýesirlikden we talaňçylykdan ýykyljakdyrlar. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Rim onuň bilen baglanyşykly bolan pygamberlik wagty bilen bilelikde aýan edilýär; şonuň üçin hem Pawlus günä adamsynyň «öz wagtynda» aýan ediljekdigini aýdýar. Eger biz ony bilmesek, heläk bolýan görnüşimizi Rimiň tassyklaýandygy, şol pygamberlik wagtynyň näme üçin şeýle köp gezek we şeýle köp usul bilen şekillendirilýändigini aýdyň görkezýär; çünki Hudaý «uly ähmiýeti bolmadyk zatlary gaýtalamaýar». Öňki aýatlarda hem şol wagt döwrüniň soňy bellenip geçilýär.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Halkyň arasyndaky düşünjeliler köp adama öwretjekdirler; emma olar köp günläp gylyçdan, otdan, ýesirlikden we talaňçylykdan ýykylarlar. Olar ýykylanda, az-kem kömek bilen goldanylarlar; ýöne köpüsi olara ýaranjaňlyk bilen goşular. Düşünjelileriň käbiri hem olary synap görmek, arassalamak we ak etmek üçin, ahyrzamanyň wagtyna çenli ýykylar; çünki bu heniz bellenen wagt üçindir. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Ahyrzamanyň wagty” “heniz bellenen wagt üçindir.” “Bellenen” diýen hebrý sözi “moed” bolup, ol kesgitlenen wagt ýa-da duşuşyk diýmegi aňladýar. Danyýel kitabynda “bellenen wagtyň” pygamberlik ähmiýeti we wajyplygy onuň näçe gezek ýatlanylýandygy arkaly görkezilýär. Laodikeýaly Adventistleriň juda az bölegi, eger-de bar bolsa, 1989-njy ýylyň “ahyrzamanyň wagty” bolandygyny, şonuň üçinem 1989-njy ýylyň bellenen wagt bolandygyny ykrar edýär. Bu, Hudaý tarapyndan bellenen bir pursatdy; şol wagt Ol ýüz kyrk dört müňleriň hereketi üçin bilimiň möhürini açmalydy. Şol sebäpli Danyýel kitaby “bellenen wagtyň” “ahyrzamanyň wagtynyň” gelip ýetendigini görkezýändigi barada şaýatlyk berýär. Danyýeliň sekizinji babynda bu pygamberlik nyşany beýan edilýär.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Soň men Ulai derýasynyň iki kenarynyň arasyndan bir adamyň sesini eşitdim; ol çagyryp şeýle diýdi: «Gabriýel, bu adama bu görnüşe düşünmegi üpjün et». Şeýlelik bilen, ol meniň duran ýerime golaý geldi; ol gelende, men gorkdum-da, ýüzin ýykyldym. Emma ol maňa şeýle diýdi: «Düşün, eý ynsan ogly; çünki bu görnüş ahyrzamanyň wagtyna degişlidir». Ol meniň bilen gepleýärkä, men ýüzüm ýerde, çuň uka batypdym; ýöne ol maňa degdi-de, meni dik galdyrdy. Soňra ol şeýle diýdi: «Ine, gaharyň soňky döwründe nämeleriň boljakdygyny saňa bildirerin; çünki bellenişen wagtda onuň soňy geler». Daniel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

On birinji bapdaky ýaly, bu aýatlardaky “ahyryň wagty” diýen jümledäki “ahyry” sözi “bellenilen” diýip terjime edilen sözden başga bir ýewreý sözüdür. Ahyryň wagty bellenilen wagtda başlanýan bir döwri aňladýar. “Bellenilen wagt” (moed) bir bellenişdir, ahyryň wagty (ýewreý sözi “gets”) bolsa bellenilen wagtda başlanýan bir wagt döwrüdir. Rim imperiýasyny açyp görkezýän hem şol “wagtdyr”, we şol “wagt” şeýle möhüm welin, şol wagt döwrüniň soňy hem-de şol wagtyň soňundan soň gelýän döwür birnäçe şaýat arkaly görkezilýär. Danieliň on birinji bapynyň ýigrimi dördünji aýatynda butparaz Rim dünýäni bir “wagt” dowamynda dolandyrýan hökmünde anyklanýar.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Nyşanly bir “wagt” üç ýüz altmyş ýyldyr, çünki Mukaddes Kitapdaky bir ýylda üç ýüz altmyş gün bar. Butparaz Rim bir “wagt” höküm sürdü, papalyk Rim bolsa “bir wagt, wagtlar we ýarym wagt” höküm sürdü. Häzirki zaman Rimi nyşanly bir “sagat”, ýa-da nyşanly “kyrk iki aý” höküm sürýär. 1844-nji ýyldan soň pygamberlik wagyty ýokdur, şonuň üçin “sagat” we “kyrk iki aý” ýakynda çykjak ýekşenbe kanunyndan başlap, ynsan synag möhletiniň ýapylmagyna çenli bolan döwürdir. Emma butparaz Rim miladydan öňki 31-nji ýylda bolan Aktium söweşinden başlap, Konstantin imperiýanyň paýtagtyny 330-njy ýylda Konstantinopola geçirýänçä iň ýokary häkimiýet bilen höküm sürdi. Biz aşakdaky aýatlaryň butparaz Rim hakda aýdýandygyny bilýäris, çünki Mesih haça çüýlenende “bozuljak” “ähdiň hökümdary” hökmünde görkezilýär. Şol wagt höküm sürýän güýç butparaz Rimdi, şonuň üçin indi seretjek aýatlarymyz butparaz Rimi kesgitleýär.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Onuň ýerinde bir nejis adam çykar; oňa patyşalygyň hormaty berilmez. Emma ol parahatlyk bilen gelip, ýaranjaňlyk arkaly patyşalygy ele alar. Güýçli suw joşgunynyň goşunlary ýaly, onuň öňünden süpürilip äkidiler we döwler; hatda ähtiň şazadasy hem. Onuň bilen baglaşylan ylalaşykdan soň bolsa, ol hile bilen hereket eder; çünki ol gelip, az sanly halk bilen güýçlener. Ol welaýatyň iň hasylly ýerlerine-de parahatlyk bilen girer; ol atalarynyň-da, atalarynyň atalarynyň-da etmedik işini eder; ol olara oljany, talany we baýlygy paýlap berer. Şeýle hem ol berkitmelere garşy niýetlerini döreder, emma diňe bir wagta çenli. Daniel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Soňky jümledäki “against” sözi hakykatda “from” manysyny berýär, we aýat butparaz Riminiň üç ýüz altmyş ýyl dowamynda öz galasyndan (Rim şäherinden) höküm sürjekdigini (onuň meýilnamalaryny öňünden habar berýär) aýdýar.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “‘24-nji aýat. Ol welaýatyň iň bereketli ýerlerine-de parahatçylyk bilen girer; ol öz atalarynyň hem, atalarynyň atalarynyň hem etmedik zadyny eder; ol olaryň arasynda oljany, talany we baýlyklary paýlar; hawa, ol galalara garşy öz niýetlerini belli bir wagta çenli düzer.’”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> Adatça, Rimden öňki döwürlerde milletleriň gymmatly welaýatlara we baý topraklara eýe boluş usuly uruş we basyp alyş arkaly bolupdy. Indi Rim atalaryň hem atalarynyň atalarynyň etmedik işini etmelidi; ýagny, bu gazanylan ýerleri parahat ýollar arkaly kabul etmelidi. Ozal eşidilmedik bolan bu däp indi başladyldy: patyşalar öz patyşalyklaryny wesýet arkaly rimlilere galdyryp başladylar. Rim şeýle usul bilen uly welaýatlaryň eýesi boldy.

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Şeýlelik bilen Rimiň agalygynyň astyna gelenler mundan az bolmadyk peýda aldylar. Olara mähirli we ýumşaklyk bilen çemeleşildi. Bu, edil olja bilen talanyň olaryň arasynda paýlanyşy ýalydy. Olar duşmanlaryndan goralýardylar hem-de Rim häkimiýetiniň penasynda parahatlykda we howpsuzlykda dynç alýardylar.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Bu aýatyň soňky bölegi barada Biskop Nýuton berkitmelere garşy däl-de, berkitmelerden öňünden habar beriji çäreler baradaky pikiri öňe sürýär. Rimliler muny ýedi depeli şäherleriniň berk galasyndan etdiler. ‘Hatda bir wagt üçin;’ şübhesiz, pygamberlik döwri bolan 360 ýyl. Bu ýyllar haýsy nokatdan hasaplanmalydyr? Ähtimal, indiki aýatda göz öňüne getirilýän wakadan.”

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘25-NJI AÝAT. Ol uly goşun bilen günortanyň patyşasyna garşy öz güýjüni we batyrlygyny gozgadar; günortanyň patyşasy hem örän uly we kuwwatly goşun bilen söweşe gozgaljakdyr; emma ol durup bilmez, çünki oňa garşy hyýaly meýiller düzüler.’”

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> 23-nji we 24-nji aýatlar arkaly biz ýehudiler bilen rimlileriň arasyndaky b.e.öň 161-nji ýyldaky ylalaşyk döwründen bu tarapa, Rim ählumumy häkimligi ele alan wagta getirilýäris. Indi öňümizde duran bu aýat günortanyň patyşasy Müsüre garşy kuwwatly bir ýörişi, şeýle hem uly we güýçli goşunlaryň arasynda bolup geçen ähmiýetli bir söweşi göz öňüne getirýär. Şeýle wakalar şol wagtlar Rim taryhynda bolup geçdimi?—Hawa, bolup geçdi. Bu uruş Müsür bilen Rimiň arasyndaky uruşdy; söweş bolsa Aktiý söweşidi. Geliň, bu çaknyşyga alyp gelen ýagdaýlara gysgaça syn edeliň.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Aşakdaky aýatlarda Daniel tarapyndan bellenen wagt we ahyrzaman ýene-de agzalýar.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Ol öz güýjüni hem-de batyrlygyny uly goşun bilen günorta patyşasyna garşy gozgalar; günorta patyşasy hem örän uly we kuwwatly goşun bilen söweşe galar; emma ol durup bilmez, çünki oňa garşy hileli meýiller düzüler. Hawa, onuň tagamynyň paýyndan iýýänler ony heläk ederler, onuň goşuny joşup geçer; we köp adamlar öldürilip ýykylarlar. Bu iki patyşanyň hem ýürekleri pislik etmäge meýilli bolar, we olar bir saçagyň başynda ýalan sözlärler; emma bu başa barmaz, çünki entek ahyr kesgitlenen wagtda bolar. Şondan soň ol uly baýlyklar bilen öz ýurduna dolanar; onuň ýüregi mukaddes ähtiň garşysyna bolar; we ol iş eder, soňra-da öz ýurduna gaýdyp barar. Kesgitlenen wagtda ol ýene dolanyp, günorta tarap geler; emma bu öňküsi ýaly-da, soňkysy ýaly-da bolmaz. Daniel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Sekizinji bapda Gabriel “chazonyň”, ýagny iki müň bäş ýüz ýigrimi ýylyň görüşiniň, bellenen wagtda tamamlanjakdygyny, soňra bolsa “ahyrzamanyň wagty” diýlip görkezilen döwrüň başlanjakdygyny aýtdy. Bu parçanyň içinde bellenen wagt, butparaz Rimiň dünýäni iň ýokary häkimiýet bilen dolandyrjak üç ýüz altmyş ýylynyň soňydyr. Bu parçanyň içinde hiç hili “ahyrzamanyň wagty” ýokdur, çünki taryhyň şol döwrüniň ahyrynda açylmaly bolup, möhürlenip goýlan hiç zat ýokdy.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Danyýlyň sekizinji babynda gazabyň “ahyry” baradaky görnüş — iki müň bäş ýüz ýigrimi ýyl bolup, şol döwür iki müň üç ýüz ýyl bilen bir wagtda tamamlanan — “ahyryky wagta” çenli möhürli saklandy; çünki 1844-nji ýylda, iki görnüşiň hem bellenen wagtynda, üçünji perişdäniň nury açyldy. Danyýlyň on birinji babynda, otuzynjy aýatdan otuz altynjy aýada çenli, 1798-nji ýylda “birinji gazabyň” ahyrynda, “ahyryky wagt” hökmünde görkezilen bir döwür bolmalydy; şol döwürde birinji perişdäniň nury açyldy. Şonuň üçin butparaz Rimiň wagt pygamberligi üçin “ahyryky wagt” ýokdy, diňe üç ýüz altmyş ýylyň haçan tamamlanýandygyny görkezýän bellenen wagt bardy; emma 1798-nji ýylda bellenen wagt hem, 1844-nji ýylda bellenen wagt hem, “ahyryky wagt” hökmünde görkezilen döwürde düşünilmeli bolan bir habary açdy.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Rim öz pygamberlik wagtynyň çäginde pygamberlik taýdan nähili şekillendirilýän bolsa, şonuň ýaly açylýar. “Wagt, wagtlar we wagtyň ýarysy”, “kyrk iki aý”, “müň iki ýüz altmyş gün” we “üç ýarym ýyl” papalygyň Garaňky asyrlarda höküm süren döwrüni aňladýan dürli nyşanlaryň käbiridir. Milleritleriň hereketini ýüz kyrk dört müňüň hereketi bilen baglanyşdyrýan wagt aralygy ýüz ýigrimi alty ýyldyr. Ýüz ýigrimi alty hem müň iki ýüz altmyş günüň bir nyşanydyr, çünki ol şol mukdaryň ondan biri, ýagny onlygynyň biridir. 1863-nji ýyldaky pitneden 1989-njy ýylda bellenen wagta çenli bolan ýüz ýigrimi alty ýyl, 1989-njy ýyly Hudaýyň Öz soňky gün halky bilen bolan bellenen duşuşygy hökmünde kesgitleýär.

We will continue this study in the next article.

Biz bu barlagy indiki makalada dowam etdireris.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Mukaddes Ýazgylary nädip gözlemeli? Taglymatymyzyň daýançlaryny biriniň yzyndan birini kakyp goýup, soňra ähli Mukaddes Ýazgyny öňden kabul eden pikirlerimize laýyk getirmäge synanyşmalymy? Ýa-da öz pikirlerimizi we garaýyşlarymyzy Mukaddes Ýazgylaryň öňüne getirip, nazaryýetlerimizi her tarapdan hakykat Mukaddes Ýazgylary bilen ölçemelimi? Mukaddes Kitaby okaýanlaryň, hatda ony öwredýänleriň köpüsi-de, öwredýän ýa-da öwrenýän gymmatly hakykatlaryna doly düşünmeýärler. Adamlar, hakykat aç-açan görkezilen wagty-da, ýalňyşlyklary kabul edýärler; eger-de olar diňe öz taglymatlaryny Hudaýyň sözüne getirseler we öz pikirleriniň dogrudygyny subut etmek üçin Hudaýyň sözüni öz taglymatlarynyň ýagtylygynda okamadyklar bolsa, onda garaňkylykda we körlükde ýöremezlerdi, ne-de ýalňyşlygy gujaklardylar. Köpler Mukaddes Ýazgynyň sözlerine öz garaýyşlaryna laýyk gelýän many berýärler, şeýlelikde Hudaýyň sözüni nädogry düşündirmek arkaly özlerini azaşdyrýarlar we başgalary-da aldap-ýoldan çykarýarlar. Hudaýyň sözüni öwrenmäge girişenimizde, muny pesgöwünli ýürekler bilen etmelidiris. Her hili nebisparazlyk, her hili üýtgeşik görünmek söýgüsi bir gyra goýulmalydyr. Uzak wagt bäri saklanyp gelnen pikirler ýalňyşsyz hasap edilmeli däldir. Ýahudylaryň öz uzakdan bäri ornaşan däp-dessurlaryny terk etmäge islegsizligi olaryň heläkçiligine sebäp boldy. Olar öz garaýyşlarynda-da, Mukaddes Ýazgylara beren düşündirişlerinde-de hiç bir kemçiligi görmek islemediler; ýöne adamlar belli bir garaýşy näçe wagt bäri kabul edip gelseler-de, eger ol ýazylan söz tarapyndan açyk-aýdyň goldanylmaýan bolsa, ol ret edilmelidir.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Hakykaty ýürekden isleýänler öz garaýyşlaryny barlag we tankyt üçin açyp goýmakdan ýüz öwürmezler, hem-de pikirlerine we düşünjelerine garşy çykylsa, muňa nägile bolmazlar. Kyrk ýyl mundan ozal biziň aramyzda ösdürilen ruh şudy. Biz imanda we taglymatda bir bolmagymyz üçin doga edip, janymyzda agyr ýüklilik bilen bir ýere ýygnanardyk; çünki Mesihiň bölünmeýändigini bilýärdik. Her gezek diňe bir nokat derňewiň meselesi edilýärdi. Bu derňew geňeşlerine çuňňur mynasyplyk häsiýet berýärdi. Mukaddes Ýazgylar hormat we haýbat duýgusy bilen açylýardy. Köplenç biz hakykata has gowy düşünmäge laýyklaşmak üçin agyz bekleýärdik. Yhlasly dogadan soň, haýsydyr bir nokat düşünilmedik bolsa, ol ara alnyp maslahatlaşylýardy, we her kim öz pikirini erkin beýan edýärdi; soňra biz ýene-de dyza çöküp doga edýärdik, we Hudaýyň bize bir pikire gelmäge, Mesih bilen Ata bir bolşy ýaly bir bolmaga kömek etmegi üçin asmana yhlasly ýalbaryşlar göterilýärdi. Köp ýaş döküldi. Eger bir dogan başga birini, belli bir parçany özüniň düşünişi ýaly düşünmändigi sebäpli, düşünjesiniň haýallygy üçin käýinse, käýinç alan adam soňra öz doganynyň elinden tutup: ‘Geliň, Hudaýyň Mukaddes Ruhuny gamlandyrmaýalyň. Isa biziň bilendir; geliň, pesgöwünli we öwrenmäge açyk ruhy saklaýyn’ diýerdi; we ýüzlenilen dogan: ‘Meni bagyşla, dogan, men saňa adalatsyzlyk etdim’ diýerdi. Soňra biz ýene bir gezek doga möwsümine baş egýärdik. Biz şu görnüşde köp sagatlar geçirýärdik. Adatça biz bir gezekde dört sagatdan köp bilelikde öwrenmezdik, emma kähalatlarda tutuş gije Mukaddes Ýazgylary mynasyplyk bilen derňemekde geçirilýärdi, şeýdip öz döwrümiz üçin hakykata düşünip bilerdik. Käbir ýagdaýlarda Hudaýyň Ruhy meniň üstüme inerdi, we kyn bölümler Hudaýyň bellän ýoly arkaly aýdyň edilýärdi, şonda doly sazlaşyk bolýardy. Biziň hemmämiz bir pikirde we bir Ruhda bolýardyk.

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> Biz Mukaddes Ýazgylaryň haýsydyr bir adamyň pikirlerine laýyk getirilip ýoýulmazlygyny iň yhlasly ýagdaýda gözledik. Aratapawutlarymyzyň mümkin boldugyça az bolmagy üçin, dürli pikirleriň bar bolan we ikinji derejeli ähmiýete eýe bolan nokatlarynda uzak durmazlyga çalyşdyk. Emma her bir janyň ýüregindäki esasy ýük, doganlaryň arasynda Mesihiň Öz şägirtleriniň Özi bilen Ata nähili bir bolsa, şolar hem bir bolsunlar diýip eden dilegine laýyk geljek ýagdaýy döretmekdi. Käwagt doganlaryň biri ýa-da ikisi görkezilen garaýşa gaýduwsyzlyk bilen garşy durardylar we ýüregiň tebigy duýgularyna görä hereket ederdiler; emma şeýle meýil peýda bolanda, biz barlaglarymyzy wagtlaýyn togtadardyk we ýygnagymyzy soňa goýardyk, şeýlelik bilen her birine doga arkaly Hudaýa ýüz tutmaga, başgalar bilen gürrüňdeş bolmazdan, aratapawudyň nokadyny öwrenmäge we asmandan nur soramaga mümkinçilik berlerdi. Mähirli gatnaşygyň beýanlary bilen biz aýrylyşardyk, ýene-de mümkin boldugyça tiz wagtda goşmaça barlag üçin duşuşmak üzere. Kä wagtlar Hudaýyň güýji üstümize aýratyn görnükli ýagdaýda inerdi, we aýdyň nur hakykatyň nokatlaryny açan mahaly, biz bilelikde aglardyk hem-de şatlanardyk. Biz Isany söýýärdik; biz biri-birimizi söýýärdik.

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “Şol günlerde Huda bizim üçin işledi, hakykat bolsa janlarymyz üçin gymmatlydy. Şu günki agzybirligimiziň synagyň barlagyna çydap biljek bir häsiýetde bolmagy zerurdyr. Biz bu ýerde Ussadyň mekdebinde, ýokardaky mekdep üçin taýýarlansak diýip durus. Göwnüçökgünligi Mesihçe götermäge öwrenmelidiris, munuň arkaly öwredilýän sapak bolsa biziň üçin örän uly ähmiýete eýe bolar.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Öwrenmeli sapaklarymyz köp, hem-de öwrenenlerimiziň köpüsini, köpüsini ýatdan çykarmaly. Diňe Hudaý we asman ýalňyşsyzdy. Özleriniň mähir bilen saklaýan bir garaýşyndan hiç haçan ýüz öwürmeli bolmaz diýip, pikrini üýtgetmäge hiç wagt zerurlyk bolmaz diýip hasap edýänler lapykeç bolarlar. Biz öz pikirlerimize we garaýyşlarymyza berk tutanýerlilik bilen ýapyşyp duran wagtym yz, Mesihiň doga eden birligini gazanyp bilmeris.” Review and Herald, July 26, 1892.

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