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# The Book of Daniel - Number Forty-Seven

Danyýel kitaby — kyrk ýedinji bölüm

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Aldawçy Taglymatlaryň Perdesini Açyş: Daniel 8-iň Tankydy Seljermesi we Adventist Ylahyýetine Garşy Çagyryşlar

Author

Jeff Pippenger

Published

January 11, 2024

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When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Rimiň kiçi şahy Danyýel kitabynyň sekizinji bapynyň dokuzdan on ikinji aýatlaryna çenli şekillendirilende, ol bozuldyk nyşandyr; çünki ol transwestitizmiň nyşanydyr, erkek bilen aýalyň arasynda yrgyldap duran geýim çalşyjydyr. Bu, Milerit düşünjesi bilen gabat gelýär; ýagny Rim iki döwür arkaly görkezildi: ilkinji döwür Rim döwlet dolandyryşy, ikinji döwür bolsa Rim ybadathana dolandyryşydyr. Emma aýatlarda jynslaryň yrgyldysynda kiçi şah taryhy hem pygamberlik yzygiderliliginden çykarylandyr (bozulandyr). Şeýle-de bolsa, şol dört aýatyň her biri Rim döwlet dolandyryşy ýa-da Rim ybadathana dolandyryşy bilen göni baglanyşykly taryhy aňladýar. Butparaz Rim onuň imperiýa häkimiýetine garşy duranlaryň hemmesini yzarlady, emma onunjy aýatda papaçylyk Rimiň (aýal jynsly) yzarlamasy aýratynlykda göge gönükdirilendir.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Millerçileriň Rim dördünji we ahyrky patyşalyk diýýän düşünjesinde, döwletiň ybadathana geçip, soňra ýene döwlete, soňra bolsa ýene ybadathana geçmegi alada döredýän mesele bolmazdy. Olar Danieliň ikinji babyndaky aýaklardaky demir bilen palçygyň garyşygyny görüp, muny diňe Rimiň iki tapgyry hökmünde düşünýärdiler; dördünji we bäşinji patyşalygyň anyk taryhy yzygiderliligini kesgitlemek zerurlygy bilen aladalanmaýardylar. Olar ýedinji bap barada-da şonuň ýaly düşünýärdiler; ol ýerde Beýik Taňra garşy uly sözler sözlän şahyň, Rimiň haýwanynyň asyl on şahy içinden üç şahyň goparylyp aýrylmagy bilen baglydygyna düşünýärdiler. Hatda Miller dokuzynjy aýatdan on ikinji aýada çenli jyns görnüşiniň üýtgäp durmagyny tanandan hem bolsa, bu onuň dördünji patyşalygyň Rimdigine bolan düşünjesi üçin ähmiýetsiz bolardy. Millerçi düşünjede dördünji patyşalyk 1798-nji ýylda tamamlanýardy, indiki pygamberlik wakasy bolsa Mesihiň Ikinji Gelişi bolup durýardy.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Zenanalyk jynsly şah aýal şekilli şah bilen ruhy zyna edýän zenany görkezýär we bu 10-njy hem-de 12-nji aýatlarda beýan edilýär.

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Ol hatda asman goşunyna çenli ulalyp gitdi; goşunyň hem ýyldyzlaryň käbirini ýere gaçyrdy we olary depeläp basdy. Daniel 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Papalyk häkimiýetiň yzarlamasy hristiançylyga (asmanyň goşunyna) garşy gönükdirildi, we on ikinji aýatda papalyk Rim (aýal jynsynda) Ýewropanyň patyşalary bilen zyna etmek arkaly edilen günäniň üsti bilen öz ganhor işini amala aşyrmak üçin güýç alýar.

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Gündelik gurbanlygyň garşysyna oňa, günä sebäpli, bir goşun berildi; ol hakykaty ýere taşlady; şeýle hem öz işini ýerine ýetirdi we rowaçlyk gazandy. Daniel 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

Aýatdaky “goşun” papalyga “hemişelik”e garşy berlen harby güýji aňladýar. “Garşy” sözi “-dan” diýen manyny berýär. “Hemişelik” arkaly şekillendirilen Ýewropanyň butparaz patyşalaryndan (butparaz Rimden) papalyga “günä sebäpli” harby goldaw (bir goşun) berildi. Ybadathana bilen döwletiň birleşmegi, bu gatnaşyga ybadathananyň gözegçilik edýän ýagdaýy, şol “günä”dir. Şol günäniň şeraby mesihçi gandyr. Papalyk butparaz Rimiň goşunlaryna gözegçilik edensoň, papalyk Rim (“ol”) “hakykaty ýere taşlady; we ol iş etdi, hem-de rowaçlandy.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

Danyýel kitabynyň on birinji babynyň otuz birinji aýatynda goşunlaryň papalyk Rime berilmegi hem şekillendirilýär:

> 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. Daniel 11:31.

> Onuň tarapyndan goşunlar galarlar, güýç galasyny bolan mukaddes ýeri haramlarlar, gündelik gurbanlygy aýrarlar we weýrançylygy getirýän nejisligi ýerleşdirerler. Daniel 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Aýat butparaz Rimiň papalyk Rimine öwrülen taryhy geçişini görkezýär. Aýatda agzalýan “gollar” b.e. 496-njy ýylda franklaryň (Fransiýanyň) patyşasy Hlodwigden başlap papalygy goldap başlan Ýewropa patyşalarydyr. Şeýle hem şol “gollar” dördünji asyrdan başlap 538-nji ýyla çenli dowam eden üznüksiz uruşlaryň üsti bilen “güýçli mukaddes ýeri”ni (Rim şäherini) haramlady. Şeýle-de “gollar” papalygyň beýgelmegine garşy duran butparaz garşylygy aradan aýyrdy, we 508-nji ýyla çenli butparaz garşylyk tamamlandy.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

“Ýok edip aýyrmak” diýip terjime edilen söz ýewreýçe “sur” sözüdir we “aýyrmak” diýmegi aňladýar. “Gollar” “weýran ediji ýigrenji zady” (papalygy) biziň eýýamymyzyň 538-nji ýylynda ýeriň tagtyna oturtdy. Daniel kitabynyň sekizinji bap, on ikinji aýaty “bir goşunyň” zenan häsiýetli kiçi şaha berlendigini görkezende, ol on birinji bapyň otuz birinji aýatynyň şaýatlygyna laýyk gelýär. Ylham kitaby hem on üçünji bapda şol bir hakykata şaýatlyk edýär.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Meniň gören wagşy haýwanam gaplaňa meňzeýärdi, onuň aýaklary aýynyň aýaklary ýalydy, agzy bolsa ýolbarsyň agzy ýalydy; aždaha oňa öz güýjüni, tagtyny hem-de uly ygtyýaryny berdi. Ylham 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

Aýal Waýt ikinji aýatda agzalýan haýwany gönüden-göni papalyk hökmünde, aýatda görkezilen aždarhany bolsa butparaz Rim hökmünde kesgitleýär. Butparaz Rim papalyga üç zady berdi: “öz güýjüni, öz tagtyny we uly ygtyýaryny.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Harby kuwwaty butparaz Rim tarapyndan Klowis bilen başlap, miladynyň 496-njy ýylynda berildi. Höküm sürmek üçin “tagt” bolsa, imperator Konstantin öz paýtagtyny Konstantinopola göçürip, ozalky paýtagt şäheri bolan Rimi papalyk ybadathanasynyň gözegçiligine galdyran wagty, miladynyň 330-njy ýylynda papalyga berildi. Miladynyň 533-nji ýylynda imperator Ýustinian papanyň ybadathananyň baştutany we bidgatçylary düzediji bolandygyny perman bilen yglan edip, özüniň “uly ygtyýarlygyny” Rim papasyna tabşyrdy. Danyýel kitabynyň sekizinji babynyň on ikinji aýaty bir “goşunyň” berlen wagtyny görkezýär, we şol pygamberlik hakykatyna köp şaýatlar şaýatlyk edýär. Şol pursatdan başlap (miladynyň 496-njy ýylyndan başlap), papalyk “üstünlik gazandy.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Ol Ysraýyl patyşalygyna garşy gazap 1798-nji ýylda tamamlanýança hem-de papalyk öz ölümli ýarasyny alýança, ol “hereket etmegini” we “üstünlik gazanmagyny” dowam etdirerdi.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Patyşa öz islegine görä hereket eder; ol özüni beýgeldip, her bir hudaýdan ýokary goýup ulaldar, hudaýlaryň Hudaýyna garşy geň galdyryjy sözler sözlär we gazap tamam bolýança rowaçlyk tapar; çünki kesgitlenen zat hökmany suratda ýerine ýetiriler. Daniýel 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Sekizinji baptyň dokuzynjy aýaty erkeklikdäki Rimi (butparaz Rimini) beýan edýär hem-de butparaz Rimiň amala aşyran üç basgançakly basyp alyş işini görkezýär; bu bolsa öz gezeginde, ýerdäki tagtda papalyk Rimiň ornaşdyrylmagy üçin basylyp alynmaly bolan üç geografik sebitiň nusgasy bolup hyzmat etdi, edil ýedinji bapda köki bilen sogrulyp taşlanan üç şah arkaly görkezilişi ýaly. Butparaz hem papalyk Rimiň şol iki sany üç basgançakly basyp alyşlary, Daniýel 11:40–43 aýatlarynda häzirki zaman Rimi üçin bar bolan üç geografik päsgelçiligi aňladýardy. Soňra sekizinji bapda, on birinji aýatda, erkeklikdäki kiçi şah (butparaz Rim) gaýtadan görkezilýär. Şol aýatda mukaddes logika şeýle bir berkdir welin, Ýerusalimi dolandyrýan masgaralaýjy adamlar öz galp binýadyny gurmak üçin birnäçe ylahyýet ýalanlaryny girizmäge mejbur boldular.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hawa, ol özüni hatda goşunyň Şazadasyna çenli beýgeltdi, Onuň arkaly gündelik gurbanlyk aýrylyp alyndy, Onuň mukaddes ýeriniň mekany hem ýykyldy. Daniel 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

1863-nji ýyldan bäri Adventizme girizilen galp teňňeleri we gymmatbaha daşlary ara alyp maslahatlaşmaga başlanymyzda, Adventizmiň özüni çykynsyz protestantçylygyň we katolisizmiň taglymatlaryny goldamak üçin esas hökmünde öňe sürýän, guýy teologik hünärmenlik diýlip hasap edilýän iki esasy ugurynyň bardygyny belläp geçmek gerek. Adventizmiň häzirki zaman teologlarynyň öňe sürýän talaby şudur: olar ýa Mukaddes Kitabyň taryhy boýunça hünärmenlerdir, ýa-da Mukaddes Kitabyň dilleri boýunça hünärmenlerdir. Olar tarapyndan bu aýatyň ulanylyşy pygamberlik sözüniň olar üçin möhürlenen kitap ýaly bolandygyny aýan edýär, şeýle hem olaryň Mukaddes Kitabyň dilleri boýunça hünärmendigini öňe sürýän talaby diňe fariseýçiligiň häzirki zaman ýüze çykmasydygyny hem aýan edýär.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Birinjisi, dokuzynjy aýatdan on ikinji aýada çenli kiçi şah bilen baglanyşykly jynslaryň gezekleşmegine üns berilmezligidir. Eger olar hakykatdan hem ýewreý diliniň hünärmenleri bolan bolsalar, onda Daniýeliň şol aýatlarda bilkastlaýyn jyns gezekleşmesini ulanandygyny inkär etmezlerdi ýa-da onuň ähmiýetini gowşatmazdylar. Kiçi şah iki jynsda hem görkezilýär, we şol jynslar aýatlaryň dowamynda biri-biriniň yzyna gezekleşip durýar. Ruhanyýetçiler bu hakykaty biderek zatlar we galp teňňeler bilen ört-basdyr etmäge synanyşýarlar, sebäbi bu on birinji aýadyň papalyk däl-de, butparaz Rimini görkezýändigini aýdyň kesgitleýär. Elbetde, olar on birinji aýatdaky kiçi şahyň papa diýlip durandygyny nygtaýarlar, emma aslynda ol butparaz Rimdir.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Dört kiçi şaha degişli aýatlaryň ikisiniň erkek jynsda, ikisiniň bolsa aýal jynsda berilendigi kabul edilenden soň, Mukaddes Kitap pygamberliklerinde aýalyň ýygnagy, erkegiň bolsa döwleti aňladýandygy baradaky Mukaddes Kitap hakykatyny goşmak ýönekeý bolýar. Muny bilmek, görmek isleýänleriň hemmesine on birinji aýatdaky kiçi şahyň aýal jynsdaky Rim (papalyk Rim) däl-de, erkek jynsdaky Rimdigini (butparaz Rimdigini) aýdyň görkezýär.

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Şeýlelikde, bu aýat butparaz Rimiň (ol) özüni goşunyň Şazadasyna garşy beýgeldendigini öwredýär; hut butparaz Rim goşunyň Şazadasyny Kalwariýa haçyna goýanda hem şeýle etdi. Butparaz Rim diňe haçda Mesihe garşy özüni beýgeltmek bilen çäklenmän, aýat mundan beýläk hem şeýle diýýär: onuň tarapyndan (butparaz Rim tarapyndan) “gündelik gurbanlyk aýrylyp alyndy.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Danyýl kitabynda ikisi hem “aýryp almak” diýip terjime edilýän iki sany ýewreý sözi bar. Bu sözler “sur” we “rum”dyr. Iki söz hem mukaddes ýer hyzmatynda ulanylýar. “Sur” aýryp almak ýa-da ýok etmek diýmegi aňladýar, we mukaddes ýerdäki gurbanlyk sypasyndan kül aýrylanda, şol küli aýryp taşlamagy beýan etmek üçin ulanylýan söz “sur”dur. “Rum” bolsa ýokary galdyrmak we beýgeltmek diýmegi aňladýar, we mukaddes ýerdäki ruhany tolkun gurbanlygyny ýokary galdyrmaly bolanda, ol gurbanlygy “rum” etmeli (ýokary galdyrmaly) eken. On birinji aýatda butparaz Rim (“gündelik”) butparazlygyň dinini ýokary galdyryp we beýgeldip, butparazlygy “rum” ederdi (“aýryp alardy”).

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

Butparaz Rim butparazlygyň dinini ýokary galdyrar we beýgeldärdi. Mukaddes Kitabyň dilleri boýunça hünärmenlik iddia edýän Adventist ylahyýatçylary Daniýel kitabyndaky “alyp taşlamak” diýen sözüň her bir ulanylyşyny “ýok etmek” diýip kabul etmegi saýlap alýarlar. Olar Daniýeliň aýratyn we takyk ýazuwyny ykrar etmeýärler, şeýlelikde özlerini pygamber Daniýeliň üstünde goýýarlar.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Mukaddes Kitabyň dillerine düşünýändigini ykrar edýän ylahyýatçylar, Daniýeliň iki dürli sözi ulananda şol bir zady göz öňünde tutandygyny aklamak üçin deliller getirýärler. Olar özleriniň ýalan iddialaryny goldamak üçin uzyn we içgysgynç söz öwrenişlerini hödürleýärler. Mukaddes Kitabyň taryhyna düşünýändigini ykrar edýän ylahyýatçylar bolsa, nädogry ulanylyşyň taryhyň dürli döwürlerinde şol bir sözüň başga zady aňladyp biljekdigini ykrar etmäge esaslanýandygyny öňe sürýärler; şonuň üçin hem Daniýel iki dürli sözi ulananda, Daniýeliň hakykatda nämäni göz öňünde tutandygyny diňe taryh boýunça hünärmen kesgitläp biler diýýärler. Bu iki ýalan usuly anyklamak möhümdir, çünki olar “setir üstüne setir” atly usulyýetden gizlenmäge çalyşýan ylahyýatçylar tarapyndan ýygy-ýygydan ulanylýar.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hawa, ol özüni goşunyň serdaryna çenli beýgeltdi; onuň tarapyndan gündelik gurbanlyk aýrylyp alyndy, hem-de Onuň mukaddes ýeriniň mekany ýykyldy. Daniel 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Aýatda “aýrylyp alnan” diýip terjime edilen söz “ýokary galdyrmak we beýgeltmek” manysyny berýär. Ol aýyrmak diýen manyny bermeýär. Bu hakykat Adventist ylahyýatçylary üçin bulaşyklyk we garşylyk döredýär, çünki Danieliň ulanan sözüniň hakyky kesgitlemesi aýata ulanylanda, olaryň öňe sürýän esaslary aýdyň bir seljermäniň öňünde durup bilmeýär. Olar aýatdaky kiçi şahyň papalyk Rimdigini öňe sürýärler, şonuň üçin-de olaryň düşünjesine görä aýat şeýle okalardy: “onuň tarapyndan” (papalyk Rim tarapyndan) “gündelik ýokary galdyryldy.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Elbetde, olar White uýanyň gönüden-göni adam paýhasy tarapyndan goşulandygyny we tekste degişli däldigini aýdýan goşma sözi girizmekde hiç hili kynçylyk görmeýärler.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Soň men ‘gündelik’ (Daniel 8:12) bilen baglanyşyklykda gördüm welin, ‘gurbanlyk’ sözi adam paýhasy tarapyndan goşulypdyr, we ol tekste degişli däldir; hem-de Reb hökümiň sagadynyň jaryny berenlere onuň dogry düşünjesini beripdir.” Irki Ýazgylar, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Olar “gündelik” diýilýäni Mesihiň mukaddes ýer hyzmaty diýip kesgitleýärler, şonuň üçin “gündelik gurbanlyk” diýilýäni “gündelik” diýilýäniň asmandaky mukaddes ýerde Mesihiň gurbanlyk hyzmatydygy baradaky düşünjäni goldaýar. Emma ylham “gurbanlyk” sözüniň “tekste degişli däldigini” kesgitleýär.

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Efraýymiň serhoşlary “gündelik” diýleni Mesihiň mukaddes ýerindäki gullugy diýip kesgitlänlerinde, onda aýat şeýle okalardy: “onuň tarapyndan” (papalyk Rim tarapyndan) “gündelik aýrylyp alyndy”, ýa-da şeýle okalardy: “papalyk häkimiýet tarapyndan Mesihiň mukaddes ýerindäki gullugy aýrylyp alyndy.” Olar hakykatdan-da şu ýalanlygy öwredýärler. Olar papalyk dolandyryşynyň garaňkylygy arkaly Mesihiň mukaddes ýerindäki gullugyna bolan hakyky düşünjäniň adamlaryň aňyndan aýrylandygyny berk öňe sürýärler.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Emma “aýryp almak” diýip terjime edilen söz aýyrmak manysyny bermeýär; ol ýokary galdyrmak we beýgeltmek manysyny berýär. Eger Mukaddes Kitabyň dilleriniň diýlip ykrar edilýän bilermenleri ýewreýçe “rum” sözüniň manysyny şol aýata dogry ulansadylar, onda olaryň terjimesi şeýle diýmelidi: “papalyk häkimiýeti tarapyndan Mesihe degişli mukaddes ýer gullugy ýokary galdyryldy we beýgeldildi.” Papalyk haçan Mesihi ýokary galdyryp, beýgeltdi?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Olar ivritçe “sur” sözüniň kesgitlemesini ivritçe “rum” sözüne zor bilen ýüklemäge çalyşýarlar. Daniel başga iki aýatda “hemişelik” bilen baglanyşykda “aýyrmak” diýen manyny berýän “sur” sözüni ulanýar, emma on birinji aýatda Daniel “ýokary galdyrmak we beýgeltmek” manysyny berýän “rum” sözüni saýlap aldy. Bu aýat hakdaky ertekiler jamy baradaky gürrüň diňe bir “aýryp almak” diýip terjime edilen sözüň manysyny ýoýmak sebäpli akmaklyk bolman, eýsem Mesihiň mukaddes ýerde alyp barýan gullugynyň adamlardan haýsydyr bir görnüşde aýrylan wagty asla hiç haçan bolmandy.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Emma bu Adam, hemişelik dowam edýändigi üçin, üýtgemez ruhanylyga eýedir. Şonuň üçin, Onuň üsti bilen Hudaýa gelýänleri doly gutarmaga hem ukyplydyr, çünki Ol olar üçin şepagat etmek maksady bilen hemişe diridir. Ýewreýler 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Adwentist ylahyýatçylarynyň, aýadyň ýalňyş ulanylyşyny goldamak maksady bilen, papalygyň Mesihiň mukaddes ýerdäki şepagatyny aýyrmaga mümkinçilik berýän haýsydyr bir häkimiýeti amal eden belli bir döwrüň bolandygyny öňe sürüşleri akyla sygmaýar!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Emma ylahyýatçylar bu aýadyň papalygyň Mesihiň mukaddes ýerdäki gullugyny ýokary galdyryp, beýgeldendigini görkezýändigini öwretmeýärler. Olar Daniýeliň sözleriniň manysyndan we Ellen Waýtyň ylham berlen nesihatyndan ýüz öwrüp, Daniýeliň sözleriniň şaýatlygyna garamazdan, isleýän zatlaryny öwretmegi saýlaýarlar.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hawa, ol özüni goşunyň serdaryna çenli beýgeltdi; onuň tarapyndan hemişelik gurbanlyk aýryldy, Onuň mukaddes ýeriniň mekany ýykyp taşlandy. Daniel 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Teologlar bu aýatyň “papalyk häkimiýetiniň üsti bilen Mesihiň mukaddes ýer hyzmaty aýryldy” diýmegi aňladýandygyny öwredýärler, we Mesihiň mukaddes ýer hyzmatynyň adamlaryň aňyndan aýrylmagy, şol aýyrmanyň bilen baglanyşykda Mesihiň “mukaddes ýeriniň ornunyň ýykylandygy” hakyndaky hakykat bilen goldanýar. Hudaýyň Sözüniň içinde Mesihiň öz araçylygyny ýerine ýetirýän gökdäki mukaddes ýeriň haçanam bolsa ýykylandygyny görkezýän ýekeje-de aýat ýokdur. Şeýle hem, “Onuň mukaddes ýeriniň orny” bolan asmany özüniň haçanam bolsa ýykylandygyny görkezýän hiç bir Mukaddes Kitap parçasy ýokdur. Teologlar ýene-de özlerini pygamber Danyýeliň üstünde goýýarlar, çünki olar aýatda geçen “Onuň mukaddes ýeriniň orny” diýen sözleriň Hudaýyň mukaddes ýerine degişlidigini tutanýerlilik bilen öňe sürýärler, Danyýeliň bolsa şol pikire düýbünden garşy gelýän zady göni öwredýändigine garamazdan.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Ýewreý diliniň diýlip tanalýan bilermenleri şol aýatda ýewreýçe “rum” sözüne ýewreýçe “sur” sözüniň manysy bilen düşünilmelidigini nygtaýarlar. Şeýle hem olar ýewreýçe “miqdash” sözüne ýewreýçe “qodesh” sözü hökmünde düşünilmelidigini öňe sürýärler. “Miqdash” we “qodash” sözleriniň ikisi hem Daniýel kitabynda ýönekeýje “mukaddes ýer” diýip terjime edilýär, emma olaryň manylary tapawutlanýar. “Miqdash” islendik mukaddes ýeri, ýagny Hudaýyň mukaddes ýerini bolsun ýa-da butparazlaryň mukaddes ýerini bolsun, aňladýar. Ol “mukaddes ýer” üçin umumy sözdür, emma “qodesh” diňe Mukaddes Kitapda Hudaýyň mukaddes ýerini aňlatmak üçin ulanylýar.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

Danyýel butparazlaryň mukaddes jaýy bilen Hudaýyň mukaddes jaýynyň arasyndaky tapawudy bilýärdi. Eger Danyýel butparazlaryň mukaddes jaýyny görkezmekçi bolan bolsa, ol “miqdash” sözüni ulanardy. Meni geň galdyrýan zat, ýewreý diliniň güwman edilýän bilermenleriniň yzly-yzyna gelýän dört aýatda Danyýeliň iki sözi hem üç gezek ulanýandygyny asla ara alyp maslahatlaşmaýandygydyr. Danyýeliň “mukaddes jaý” diýip terjime edilýän iki ýewreý sözüni ulanşy, onuň düşünilmegini isleýän manysyny kesgitleýär.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.

> Hawa, ol özüni hatda goşunyň Şazadasyna çenli beýgeltdi; Onuň arkaly gündelik gurbanlyk aýrylyp alyndy, Onuň mukaddes ýeriniň mekany ýere ýykyldy. Günä sebäpli gündelik gurbanlygyň garşysyna oňa bir goşun berildi; ol hakykaty ýere taşlady; şeýle hem ol iş etdi we rowaçlyk tapdy. Soňra men bir mukaddesiň gepleýändigini eşitdim, başga bir mukaddes bolsa şol gepleýän belli mukaddese şeýle diýdi: “Gündelik gurbanlyk, weýran ediji ýazyk hakdaky bu görnüş näçe wagta çenli dowam eder? Mukaddes ýeri hem-de goşuny aýak astyna salmaga çenli näçe wagt bolar?” Ol maňa diýdi: “Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer arassalanar.” Daniel 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Adwentizmiň düýbüni öz içine alýan şol parçanyň hut özünde, Danyýel ikisi-de “mukaddes ýer” diýip terjime edilýän iki dürli ýewreý sözüni ulanýar. On üçünji we on dördünji aýatlarda Danyýel “mukaddes ýer” üçin Mukaddes Ýazgylarda diňe Hudaýyň mukaddes ýerini aňlatmak üçin ulanylýan ýewreý sözüni saýlapdyr; emma on birinji aýatda bolsa, Hudaýyň mukaddes ýeri hem bolup bilýän, ýa-da butparazlaryň mukaddes ýeri hem bolup bilýän umumy, ýagny jynsy ýewreý sözüni ulanypdyr.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Eger Daniel on birinji aýatda agzalýan “mukaddes ýeri” Hudaýyň mukaddes ýeri hökmünde kesgitlemek islän bolsady, onda ol indiki üç aýadyň içinde iki gezek ulanan şol bir ýewreý sözüni ulanar edi. Danieliň on birinji aýatda butparaz bir mukaddes ýer bilen on üçünji we on dördünji aýatlarda Hudaýyň mukaddes ýeriniň arasynda tapawut goýandygy örän açykdyr! Emma Efraýymyň serhoşlary, on birinji aýatda “ýykylan” “onuň mukaddes ýeriniň ornunyň” Hudaýyň mukaddes ýeriniň orny bolandygyny öňe sürýärler, ýöne olar “orny” sözünden gaça durýarlar.

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Olar papalygyň Mesihiň şefagat gullugyny aradan aýrandygy we asman mukaddes ýeriniň hakykatyny ýykandygy barada öwredýärler. Emma Danyýel on birinji aýatdaky “mukaddes ýeriň” Hudaýyň mukaddes ýeri däl-de, eýsem butparaz bir mukaddes ýer bolandygyny açyk beýan etdi. Danyýel edil şonuň ýaly, ýykylan zadyň “mukaddes ýer” däl-de, onuň mukaddes ýeriniň “orny” bolandygyny hem açyk görkezdi.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Dokuzynjy aýatdan on ikinji aýata çenli aýatlaryň jyns taýdan bilkastlaýyn üýtgäp durýan häsiýetini boýun almakdan ýüz öwren häzirki zaman ylahyýetçileri dinden çykan protestantlyk içinde dörän “gündelik” kesgitlemesini kabul etdiler we ynsan çaklamasynyň, däp-dessuryň hem-de adatlaryň çägesiniň üstünde bir binýady gurmaga başladylar. Olar on birinji aýata gelenlerinde, hatda Aýal Dogan Waýtyň Milleriň “gündelige” butparazlyk diýip düşünişiniň dogrudygyny kesgitlän ylhamly maslahatyny hem ret edýärler we katolik hem protestant ylahyýetine bolan söýgülerini goramak üçin ünsüňi başga tarapa sowmak sungatyny hem-de çaklamany ulanyp başlaýarlar.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Olar bu aýatda butparaz Rimini papalyk Rimine öwürýärler we “ýok etmek” diýen kesgitlemäni aslynda “ýokary galdyrmak we beýgeltmek” manysyny berýän söze zor bilen dakýarlar. Olar “gündelik” diýen şeýtany nyşany Hudaýa degişli nyşan hökmünde kesgitleýärler, soňra bolsa mukaddes ýeriň “ornuna” edilýän göni salgylanmadan gaça durup, butparaz ybadathananyň Hudaýyň ybadathanasy bolandygyny öňe sürýärler. Şeýle hem “okamadyklar” (Işaýanyň olary atlandyryşy ýaly), diňe “okumuşlar” olara munuň şeýle ekanini aýtsa düşünjek bolanlar, özleriniň heläkçiligine barýan rowaýatlar naharyny kabul edýärler.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Geljekki makalada, Milleriň düýşünde gymmatbahaly daşlar hökmünde görkezilen bilimiň artmagy baradaky seredilişimizi dowam etdireris.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> Resul Pawlus bizi şeýle duýdurýar: “käbirleri imandan ýüz öwrerler, azdyryjy ruhlara we jynlaryň taglymatlaryna gulak asarlar.” Biz muňa garaşyp bileris. Iň uly synaglarymyz bir wagtlar hakykaty goldan, emma soňra ondan ýüz öwrüp dünýä dolanan we ony ýigrenç hem ýaňsa bilen aýak astyna salýan şol topar sebäpli geler. Hudaýyň Öz sadyk gullukçylary üçin ýerine ýetirmeli işi bardyr. Duşmanyň hüjümlerine Onuň Sözüniň hakykaty bilen garşy durulmalydyr. Ýalan paş edilmelidir, onuň hakyky häsiýeti açylyp görkezilmelidir, we Rebbimiz Ýehowanyň Kanunynyň nury dünýäniň ahlak garaňkylygyna saçylmalydyr. Biz Onuň Sözüniň talaplaryny beýan etmelidiris. Eger bu dabaraly borjy äsgermezlik etsek, günäsiz hasap edilmeris. Emma biz hakykaty gorap duranymyzda, özümizi gorap durmaly däldiris we üstümize ýazgaryş hem ýoýma ýüklenmäge çagyrylandygymyz sebäpli uly galmagal etmäli däldiris. Özümize nebsi agyrtman, Beýik Taňrynyň Kanuny üçin örän yhlasly bolalyň.

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> Resul şeýle diýýär: “Wagt geler, sagdyn taglymata çydamazlar; eýsem öz höweslerine görä, gulaklary gyjynýan bolansoň, özlerine köp mugallymlar ýygnarlar; gulaklaryny hakykatdan öwrerler-de, ertekilere tarap gönükdiriler.” Biz her tarapda Hudaýyň Sözüni güýjünden gaçyrýanlaryň aldawçy hyýallary bilen adamlaryň aňsatlyk bilen ýesir edilýändigini görýäris; emma hakykat olaryň öňünde goýlanda, olar sabyrsyzlyk we gahardan dolýarlar. Ýöne resulyň Hudaýyň hyzmatkärine edýän nesihaty şeýle: “Ähli zatda oýag bol, jebirlere çyda, hoş habary wagyz edýäniň işini ýerine ýetir, hyzmatyňy doly subut et.” Onuň döwründe käbirleri Rebbiň işinden ýüz öwürdiler. Ol şeýle ýazýar: “Demas bu häzirki dünýäni söýüp, meni taşlap gitdi;” ýene-de şeýle diýýär: “Misgär Aleksandr maňa köp ýamanlyk etdi: Reb oňa eden işlerine görä jogap bersin: sen hem ondan ägä bol; çünki ol sözlerimize gaty garşy durdy.”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Pygamberler we resullar garşylyk we masgaraçylyk synaglarynyň meňzeşlerini başdan geçirdiler, hatda Hudaýyň tegmilsiz Guzusy hem ähli zatda biziň synalşymyz ýaly synaldy. Ol günäkärleriň özüne garşy çykmagyna sabyr bilen döz geldi.

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Bu wagt üçin berlen her bir duýduryş wepalylyk bilen ýetirilmelidir; emma ‘Rebbiň hyzmatkäri dawa etmez; tersine, hemmä mylaýym, öwretmäge ukyply, sabyrly bolmalydyr; özüne garşy duranlary ýumşaklyk bilen öwretmelidir.’ Bize ynamdan ýüz öwrenleriň aldawçy hereketleri bilen hapalanmazlyk üçin Hudaýymyzyň sözlerini örän üns bilen gorap saklamak gerek. Olaryň ruhuna we täsirine, Ýeňňäniň şazadasy hüjüm eden wagty Ussadymyzyň ulanan şol ýaragy bilen garşy durmalydyrys,—‘Ýazylgydyr.’ Hudaýyň sözüni ussatlyk bilen ulanmagy öwrenmelidiris. Nesihat şeýledir: ‘Özüňi Hudaýa makbul edip görkezmek üçin çalyş, hakykat sözüni dogry bölüp paýlaýan, utanç duýmaga zerurlygy bolmadyk bir işçi bol.’ Ýalan mugallymlaryň we azdyryjylaryň egribugry ýalňyşlyklaryna garşy durmak üçin yhlasly zähmet, janytenli doga we iman bolmalydyr; sebäbi ‘ahyrky günlerde howply zamanalar geler. Çünki adamlar özüni söýýän, tamakin, öwünjeň, tekepbir, küfürçy, ata-enä boýun egmeýän, nankör, mukaddes däl, tebigy mähirsiz, ýaraşygy bozýan, töhmetçi, özüni saklap bilmeýän, wagşy, ýagşyny ýigrenýän, dönük, howlukmaç, ulumsy, Hudaýy söýmekden lezzeti has köp söýýän bolarlar; tagwalylygyň daş görnüşi bolup, emma onuň güýjüni inkär ederler: şular ýaly adamlardan ýüz öwür.’ Bu sözler Hudaýyň gullukçylarynyň ýüzbe-ýüz bolmaly adamlarynyň häsiýetini suratlandyrýar. ‘Töhmetçiler,’ ‘ýagşyny ýigrenýänler,’ bu bozulan döwürde öz Hudaýyna wepaly bolanlara hüjüm ederler. Emma Gögüň ilçisi Ussatda görünýän şol ruhy ýüze çykarmalydyr. Ol pesgöwünlilikde we söýgide adamlaryň gutulyşy üçin zähmet çekmelidir.

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> Pawlus Hudaýyň işine garşy durýanlar barada sözüni dowam etdirip, olary gadymy Ysraýyl döwründe imanlylara garşy uruş eden adamlar bilen deňeşdirýär. Ol şeýle diýýär: “Ýannes bilen Ýambres Musaga nähili garşy duran bolsalar, bular hem hakykata şeýle garşy durýarlar; akyllary bozulan, imana degişli taýdan ret edilen adamlar. Emma olar mundan beýläk öňe gidip bilmezler; çünki olaryň nadanlygy hemmelere aýan bolar, edil olaryňky ýaly.” Biz Hudaýa garşy uruşmagyň nadanlygynyň aýan ediljek wagtynyň gelýändigini bilýäris. Näçe ýamanlanylsak we äsgerilmesek-de, asuda sabyrda we ynamda garaşyp bileris; çünki “aýan edilmejek gizlin zat ýokdur,” we Hudaýy hormatlaýanlar adamlar bilen perişdeleriň huzurynda Onuň tarapyndan hormatlanylar. Biz özgertijileriň görgülerine gatnaşmalydyrys. Şeýle ýazylgydyr: “Seni masgaralanlaryň masgaralary meniň üstüme indi.” Mesih biziň gaýgylarymyza düşünýär. Hiç birimiz haçy ýeke götermäge çagyrylmaýarys. Kalwariýanyň ejir çeken Adamy biziň hasratlarymyzyň duýgusy bilen hereket edýär, we Özi synalyp ejir çekenligi sebäpli, Onuň hatyrasyna gaýgyda we synagda bolanlara hem kömek etmäge güýji ýetýändir. “Hawa, Mesih Isada takwa ýaşamak isleýänleriň hemmesi yzarlanmaga sezewar bolar. Emma erbet adamlar we azdyryjylar hem aldap, hem aldanmak bilen barha ýamanlaşarlar. Sen bolsa öwrenen zatlaryňda dowam et.” Review and Herald, January 10, 1888.

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