In Miller’s dream he was sent a casket by an unseen hand. In his dream he was led to understand the dimensions of the casket as “six square” by “ten inches.” Ten multiplied by six squared equates to three hundred and sixty, which represents the days in a prophetic year. Miller was given a casket that contained the message he was to proclaim, and the message he was to proclaim was based upon the principle that a day in Bible prophecy represents a year. The casket was the Bible, and for Miller the Bible was to be viewed in the dimension of the “day-for-a-year” principle of Bible prophecy.
Milliriň düýşünde oňa görünmeýän bir el tarapyndan bir sandyjyk iberildi. Düýşünde oňa bu sandyjygyň ölçegleriniň “alty kwadrat” bilen “on dýuým” ekendigi düşündirildi. Oňy altynyň kwadratyna köpeltmek üç ýüz altmyşa deň bolýar; bu bolsa pygamberlik ýylyndaky günleri aňladýar. Milleriň yglan etmeli habaryny öz içine alýan bir sandyjyk berildi, we onuň yglan etmeli habary Mukaddes Kitabyň pygamberliginde bir günüň bir ýyly aňladýandygy ýörelgesine esaslanýardy. Ol sandyjyk Mukaddes Kitapdy, we Miller üçin Mukaddes Kitap Mukaddes Kitap pygamberliginiň “bir gün — bir ýyl” ýörelgesiniň çäginde görülmelidi.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Hudaýyň Sözi bilen baglanyşykly, gymmatly sandygy açýan bir açar bar; bu biziň kanagatlanmagymyz we şatlygymyz üçindir. Men ýagtylygyň her bir şöhlesi üçin minnetdar duýýaryn. Geljekde häzir bize juda syrly görünýän başdan geçirmeler düşündiriler. Käbir başdan geçirmelere bolsa, bu ölümlilik ölümsizlige bürenýänçä, biz hiç haçan doly düşünip bilmeris.” Manuscript Releases, 17-nji tom, 261.
There was a “key” attached to the casket in Miller’s dream which represented the methodology that Miller was led to employ.
Milleriň düýşünde sandyga berkidilen bir «açar» bardy; ol Milleriň ulanmaga ugrukdyrylan usulyýetini aňladýardy.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—
“Üçünji perişdäniň habaryny wagyz etmek bilen meşgullanýanlar, Ata Milleriň kabul eden şol bir meýilnamasy boýunça Mukaddes Ýazgylary derňeýärler. Ata Miller “Pygamberlikler we pygamberlik hronologiýasy barada garaýyşlar” diýen kiçi kitabynda Mukaddes Kitaby öwrenmek we düşündirmek üçin aşakdaky ýönekeý, emma paýhasly hem möhüm düzgünleri berýär:—
“[Rules one through five quoted.]
“[Birden bäşe çenli düzgünler getirildi.]”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.
“Ýokarda aýdylanlar şu düzgünleriň bir bölegidir; we Mukaddes Kitaby öwrenişimizde öňe sürlen ýörelgelere gulak asmak biziň hemmämiz üçin peýdaly bolar.” Review and Herald, 1884-nji ýylyň 25-nji noýabry.
When Miller opened the casket, he found “all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Miller discovered the jewels of truths that make up the foundational truths of Adventism. The truths he found were “arranged” in perfect order and reflected the light of the sun.
Miller sandygy açanda, ol “her dürli we dürli ululykdaky gymmatbahaly daşlary, almazlary, gymmatly daşlary, her hili möçberdäki we gymmatyndaky altyn-kümüş teňňeleri, sandygyň içindäki degişli orunlarynda ajaýyp tertip bilen ýerleşdirilen ýagdaýda; we şeýle tertipde ýerleşdirilendikleri üçin, diňe güne deňelip boljak bir nur we şöhraty şöhlelendirýärdiler” diýip tapdy. Miller Adventizmiň binýat hakykatlaryny emele getirýän hakykatlaryň gymmatbahaly daşlaryny açyp tapdy. Onuň tapan hakykatlary kämil tertipde “ýerleşdirilipdi” we günüň nuruny şöhlelendirýärdi.
Miller then placed the truths “on a center table” and called all to “come and see.” “Come and see,” is a symbol drawn from the opening of the seals in the book of Revelation, and Miller represents the wise that understand the message of Daniel that was unsealed in 1798. The truths that Miller placed upon the table, were the unsealed truths from the book of Daniel that had been unsealed by the Lion of the tribe of Judah, and were to test the generation that was alive when they were unsealed. For this reason, the four beasts of Revelation associated with the first four seals, and Miller, called out for that generation to “come and see.”
Soňra Miller hakykatlary “ortadaky stoluň üstünde” goýdy-da, hemmeleri “gelip görüň” diýip çagyrdy. “Gelip görüň” diýen söz Ylham kitabyndaky möhürleriň açylyşyndan alnan nyşandyr, Miller bolsa 1798-nji ýylda açylan Danyýel habarynyň habaryna düşünýän paýhaslylary aňladýar. Milleriň stoluň üstünde goýlan hakykatlary, Ýahuda taýpasynyň Arslany tarapyndan açylan Danyýel kitabyndaky açylan hakykatlardy, we olar açylan wagty diri bolan nesli synagdan geçirmek üçin niýetlenipdi. Şu sebäpden, ilkinji dört möhür bilen baglanyşykly Ylham kitabyndaky dört jandar hem-de Miller şol nesle “gelip görüň” diýip seslendi.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:1–8.
Soňra men Guzynyň möhürleriň birini açandygyny gördüm; we men göýä ýyldyrymyň güwwüldisi dek bir sesi eşitdim, dört haýwanyň biriniň: «Gel-de gör» diýýänini. Men garadym, ine, ak at; onuň üstünde oturan adamyň elinde ýaý bardy; oňa täç berildi; ol ýeňip çykýan hem-de ýeňmek üçin öňe gitdi. Ol ikinji möhüri açanda, men ikinji haýwanyň: «Gel-de gör» diýýänini eşitdim. Şonda başga bir at, gyzyl at çykdy; onuň üstünde oturana ýer ýüzünden asudalygy aýryp almak, adamlaryň biri-birini öldürmegi üçin ygtyýar berildi; oňa uly gylyç berildi. Ol üçünji möhüri açanda, men üçünji haýwanyň: «Gel-de gör» diýýänini eşitdim. Men garadym, ine, gara at; onuň üstünde oturan adamyň elinde terezi bardy. Men dört haýwanyň ortasyndan bir sesi eşitdim; ol şeýle diýýärdi: «Bir denariýa bir ölçek bugdaý, bir denariýa üç ölçek arpa; ýaga-da, şeraba-da zelel ýetirme». Ol dördünji möhüri açanda, men dördünji haýwanyň sesini: «Gel-de gör» diýýänini eşitdim. Men garadym, ine, solgun at; onuň üstünde oturanyň ady Ölüm eken, onuň yzyndan Dowzakh gelýärdi. Gylyç bilen, açlyk bilen, ölüm bilen we ýer ýüzüniň ýabany haýwanlary bilen öldürmek üçin olara ýer ýüzüniň dörtden bir böleginiň üstünden ygtyýar berildi. Ylham 6:1–8.
It was Christ, represented as the Lion of the tribe of Judah, who unsealed the book sealed with seven seals in the book of Revelation, and it was the Lion of the tribe of Judah that unsealed the jewels that Miller placed upon the table, and then proclaimed for all to “come and see.”
Vahy kitabynda ýedi möhür bilen möhürlenen kitaby açan, Ýahuda taýpasynyň Arslany hökmünde görkezilen Mesihdi; Milleriň stoluň üstünde goýup, soňra hemmeleri: «Geliň-de görüň» diýip çagyran gymmatly hakykatlaryny hem açan Ýahuda taýpasynyň Arslanynyň Özi boldy.
The truths he discovered were graphically illustrated upon the 1843 pioneer chart, which Sister White said was directed by the hand of the Lord, which was the same unseen hand that had brought Miller the casket full of jewels. The three hundred charts that were produced in 1842, were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables. Miller’s table in the center of his room represented the three hundred charts (tables) the Millerite messengers took to the world in 1842 and 1843. That chart, along with the 1850 pioneer chart, were the “tables” of Habakkuk chapter two.
Onuň açan hakykatlary 1843-nji ýyldaky pioner diagrammada aýdyň suratlandyrylyp görkezildi; uýamyz Waýtyň aýdyşy ýaly, ol Rebbiň eli bilen ugrukdyrylypdy; şol el bolsa Milleriň ýewelir doly sandygyny getiren görünmeýän şol bir eldi. 1842-nji ýylda taýýarlanan üç ýüz diagramma Habakugyň «görnüşi ýaz we ony tablisalaryň üstünde düşnükli et» diýen buýrugynyň amala aşmagy boldy. Milleriň otagynyň ortasyndaky stoly 1842-nji we 1843-nji ýyllarda Millerçi habarchylaryň dünýä alyp giden şol üç ýüz diagrammany (tablisany) aňladýardy. Şol diagramma, 1850-nji ýyldaky pioner diagramma bilen birlikde, Habakukyň ikinji babyndaky «tablisalar» boldy.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
„Ikinji Gelşiň wagyzçylarynyň hem-de neşirleriniň, ‘asyl imanyň’ üstünde durýan wagtlarynda, şol çyzgynyň neşir edilmeginiň Habakkuk 2:2, 3 aýatlarynyň ýerine ýetmesi bolandygy baradaky güwäligi bir bitewi güwälikdi. Eger çyzgy pygamberlik temasy bolan bolsa (we muny inkär edýänler asyl imany terk edýärler), onda şundan 2300 günüň hasabynyň miladdan öňki 457-nji ýyldan başlanmalydygy gelip çykýar. ‘Görünüşiň’ ‘gijä galmagy,’ ýagny gijä galma döwrüniň bolmagy üçin, 1843-nji ýylyň ilkinji gezek neşir edilen wagt bolmagy zerurdy; şol döwürde bakyra topary, Beýik wagt meselesinde, edil Gijeki ýarym sesiniň oýarmagyndan öň, irkilip uklamalydy.” Jeýms Waýt, Second Advent Review and Sabbath Herald, 1-nji jilt, 2-nji sany.
The people who began to respond to the message (jewels) that was thereafter represented on Habakkuk’s table, were at first a few, but with the confirmation of the day-for-a-year principle on August 11, 1840, the people “increased to a crowd.”
Habakkugyň tagtasynda şondan soň görkezilen habara jogap berip başlan halk (gymmatbaha daşlar) başda az sanlydy, emma 1840-njy ýylyň 11-nji awgustynda bir gün-bir ýyl ýörelgesiniň tassyklanmagy bilen, halk “mähelle boldy.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Takyk kesgitlenen wagtynda Türkiýe öz ilçileri arkaly Ýewropanyň soýuzdaş döwletleriniň goragyny kabul etdi we şeýlelikde özüni hristian milletleriniň gözegçiliginiň astyna goýdy. Bu waka pygamberligiň öňünden aýdylyşyny doly takyklykda ýerine ýetirdi. Bu ýagdaý mälim bolanda, köplük Milleriň we onuň ýaranlarynyň kabul eden pygamberlik düşündiriş ýörelgeleriniň dogrulygyna ynandy, hem-de advent hereketine ajaýyp bir itergi berildi. Bilimli hem-de abraýly adamlar Miller bilen birleşip, hem onuň garaýyşlaryny wagyz etdiler, hem-de neşir arkaly ýaýratdylar; 1840-njy ýyldan 1844-nji ýyla çenli bu iş çaltlyk bilen giňeldi.” The Great Controversy, 334, 335.
Then the crowd began to trouble the jewels. At that point Miller is going to identify the scattering of the jewels. The word “scatter” is one of the primary symbols of Leviticus twenty-six’s “seven times,” and Miller employs some variation of the word “scatter” ten times in the presentation of his dream. “Ten” is the symbol of a test, and marks the correct understanding of the symbolic meaning of Miller’s “scattered” jewels as a prophetic test for those upon whom the ends of the world are come.
Soňra mähelle göwherleri ynjytmaga başlady. Şol pursatda Miller göwherleriň dargadylmagyny kesgitlär. “Dargatmak” sözi Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi gezek” düşünjesiniň esasy nyşanlarynyň biridir, we Miller öz düýşüni beýan edişinde “dargatmak” sözüniň haýsydyr bir görnüşini on gezek ulanýar. “On” synagyň nyşanydyr we Milleriň “dargadylan” göwherleriniň nyşanly manysyna dogry düşünilişini, dünýäniň ahyrlary gelip ýetenleriň üstüne düşýänler üçin pygamberlik synagy hökmünde alamatlandyrýar.
The rejection of the jewel of the “seven times” was the first jewel set aside by Laodicean Adventism as they failed the test of Moses’ “scattering,” which had been presented by Elijah (Miller), in 1863. From that point on the jewels were to be increasingly scattered, mixed with counterfeits and ultimately fully covered up. The covering up of the precious jewels would ultimately reach a point where the casket (the Bible) would be destroyed.
“Laodikiýa” Adventizmi 1863-nji ýylda Ylýasyň (Milleriň) üsti bilen hödürlenen Musanyň “dargadylyşy” synagyndan geçip bilmänsoň, “ýedi wagt” baradaky gymmatbaha daşy birinji bolup bir gyra taşlanan daş boldy. Şol pursatdan başlap, bu gymmatbaha daşlar barha köp dargadylmaly, galplar bilen garyşdyrylmagy we ahyrsoňy doly örtülip gizlenmegi gerekdi. Bu gymmatbaha daşlaryň örtülip gizlenmegi ahyrda şeýle bir derejä ýeterdi welin, olaryň sandygy (Mukaddes Kitap) hem ýok ediljekdi.
In Miller’s dream there is a marked distinction between the first “seven times” the word “scatter” is employed by Miller, and the last three times he uses the word. After he mentions “scatter” “seven times,” he “became wholly discouraged and disheartened, and sat down and wept.”
Milleriň düýşünde, Miller tarapyndan ulanylan “scatter” sözüniň ilkinji “ýedi gezek” ulanylyşy bilen onuň sözi soňky üç gezek ulanmagynyň arasynda aýdyň tapawut bar. Ol “scatter” sözüni “ýedi gezek” agzandan soň, “dolulygyna ruhdan düşüp we umytsyzlyga gaplanyp, oturdy-da aglady.”
Before Christ, represented as the Lion of the tribe of Judah, began his work of unsealing the book that was sealed with seven seals in the book of Revelation, John wept. John and Miller both wept when they understood the casket (God’s Word) had been buried up by counterfeit jewels.
Mesih, Ylham kitabynda Ýahuda taýpasynyň Arslany hökmünde görkezilişi ýaly, ýedi möhür bilen möhürlenen kitaby açmak işine başlamazdan ozal, Ýahýa aglady. Ýahýa bilen Miller ikisi hem, sandykçanyň (Hudaýyň Sözüniň) galp şaý-sepler bilen gömülendigine düşünende, agladylar.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:1–5.
Tagtda oturanyň sag elinde içi hem, daş tarapy hem ýazylan, ýedi möhür bilen möhürlenen bir kitap gördüm. Şeýle hem gaty güýçli bir perişdäniň belent ses bilen: «Kitaby açmaga we onuň möhürlerini çözmäge kim mynasypdyr?» diýip yglan edýändigini gördüm. Emma ne gökde, ne ýerde, ne-de ýeriň astynda hiç kim kitaby açmaga-da, oňa seretmäge-de ukyply däldi. Şonuň üçin men köp agladym; sebäbi kitaby açmaga-da, okamaga-da, oňa seretmäge-de mynasyp hiç kim tapylmady. Şonda ýaşulularyň biri maňa: «Aglama; ine, Ýahuda taýpasynyň Arslany, Dawudyň Kökü kitaby açmaga we onuň ýedi möhürini çözmäge ýeňipdir» diýdi. Ylham 5:1–5.
Once the escalating rejection of the jewels that Miller discovered and presented to the world reached the point where the Bible (the casket) was destroyed, then Miller wept.
Milleriň açyp tapan we dünýä hödürlän gymmatbaha hakykatlarynyň barha güýçlenýän ret edilmegi Mukaddes Kitabyň (sandygynyň) ýok edilmegine çenli ýetende, şonda Miller aglady.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
Soň men olaryň hakyky gymmatbaha daşlaryň we teňňeleriň arasyna hasapsyz möçberde galp gymmatbaha daşlary we ýasama teňňeleri sepip taşlandyklaryny gördüm. Men olaryň beýle pes gylyk-häsiýetine we nankörlügine juda gazaplandym hem-de munuň üçin olary ýazgardym we käýedim; emma men näçe köp ýazgarsam, olar şonça-da galp gymmatbaha daşlary we ýasama teňňeleri hakyky bolanlaryň arasyna sepip taşladylar.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.”
Soň men tenimdeki nebisim bilen gaharlanyp, olary otagdan çykarmak üçin ten güýjüni ulanmaga başladym; emma men olaryň birini itip çykarýarkam, ýene üçüsi içeri girip, hapa, agaç gyryndylary, gum we her dürli zir-zibilleri getirýärdiler; ahyrsoňy olar hakyky ähli gymmatbaha daşlary, göwherleri we teňňeleri doly örtüp goýdular, şeýdip olaryň hiç biri göze görünmän galdy. Şeýle hem olar meniň sandyjagymy parça-parça edip ýyrtdylar-da, ony zir-zibilleriň arasyna seçip taşladylar. Men hiç bir adamyň ne hasratyma, ne-de gaharyma üns berýändigini oýladym. Men bütinleý ruhdan düşüp, göwnüçökgün boldum, oturdym-da agladym.
At this point in his dream the word “scatter” has been employed “seven times.” The last three occurrences are distinct, from the first seven, thus placing a prophetic signature upon the seven scatterings as a symbol of the “seven times” of Leviticus twenty six. Miller’s second dream, as with Nebuchadnezzar’s second dream, symbolically identifies the “seven times.”
Şu pursatda onuň düýşünde “saçmak” sözi “ýedi gezek” ulanyldy. Soňky üç gezekki ulanylyş ilkinji ýediden tapawutlydyr; şeýlelikde, bu ýagdaý ýedi saçylmanyň üstünde pygamberlik nyşanyny goýup, olary Lewiler kitaby 26-njy bapdaky “ýedi wagt”yň nyşany hökmünde görkezýär. Milleriň ikinji düýşi, Nebukadnesaryň ikinji düýşi ýaly, “ýedi wagt”y nyşanlaýyn anyklaýar.
As with John in Revelation chapter five, when Miller wept, the dirt brush man (the Lion of the tribe of Judah), then “opened a door” and entered the room. The visual representation of the Father holding the book which was sealed with seven seals, that no man could open, and that had caused John to weep, began in verse one of chapter four.
Ylham kitabyň bäşinji babynda Ýahýa bilen bolşy ýaly, Miller aglanda, süpürgiçli adam (Ýahuda taýpasynyň Arslany) soňra “bir gapyny açdy” we otaga girdi. Atanyň hiç bir adam açyp bilmeýän we Ýahýanyň aglamagyna sebäp bolan, ýedi möhür bilen möhürlenen kitaby elinde saklap duran görnüşli beýany dördünji babyň birinji aýatynda başlady.
After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. Revelation 4:1.
Şondan soň men seretdim, ine, asmanda bir gapy açylypdy; meniň eşiden ilkinji sesim bolsa, edil meniň bilen gepleşýän surnaýyň sesi ýalydy; ol şeýle diýdi: “Bu ýere çyk, mundan beýläk bolmaly zatlary saňa görkezerin.” Ylham 4:1.
Miller wept and saw a door opened. “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.” The Lion of the tribe of Judah and the dirt brush man arrived at the opening of a door, when John and Miller wept. The opening of a door is a symbol of a dispensational change.
Miller aglady we bir gapynyň açylandygyny gördi. “Şeýlelikde men uly ýitgim we jogapkärçiligim sebäpli aglap, hasrat çekip durkam, Hudaýy ýatladym we Onuň maňa kömek ibermegi üçin yhlas bilen doga etdim. Derrew gapy açyldy, bir adam otaga girdi, şol wagt adamlaryň hemmesi ol ýerden çykyp gitdi; ol hem elinde kir çotgasy bilen penjireleri açdy-da, otagdan tozany we hapany süpürip aýyrmaga başlady.” Ýahuda taýpasynyň Arslany bilen kir çotgaly adam, Ýahýa bilen Miller aglanda, bir gapynyň açylşynda geldiler. Gapynyň açylmagy — döwürleýin özgerişiň nyşanydyr.
With Miller, he wept and a door was opened, but he also prayed. “I became wholly discouraged and disheartened, and sat down and wept. While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Miller bilen bile ol aglady, we bir gapy açyldy, ýöne ol doga-da etdi. “Men bütinleý ruhdan düşüp, umytdan düşdüm, oturdym-da agladym. Şeýle edip, beýik ýitgim we jogapkärçiligim zerarly aglap-eňräp oturkamy, Hudany ýatladym hem-de maňa kömek ibermegini tüýs ýürekden dileg etdim. Şol bada gapy açyldy, bir adam otaga girdi, şonda halkyň hemmesi ol ýerden çykyp gitdi; ol bolsa, elinde tozan çotgusy bilen, penjireleri açdy-da, otagdan tozany we hapany süpürip aýyrmaga başlady.”
The prayer that is a waymark in the history of the last days, is the prayer marked by Daniel and the three worthies in chapter two, and also by Daniel in chapter nine. It is the Leviticus twenty-six prayer of the “seven times,” which the two witnesses of Revelation eleven are to pray when they realize that they had been scattered. The two witnesses are to repeat what Daniel had done in chapter nine, when he recognized that he had been “scattered” in fulfillment of the curse of Moses. The two witnesses are to repeat what Miller illustrated in his dream when he reached the point where his jewels had been scattered “seven times.”
Soňky günleriň taryhynda ýolgörkeziji nyşan bolan doga, Danyýeliň hem-de onuň bilen birlikde üç adyl adamyň ikinji bapda eden, şeýle hem Danyýeliň dokuzynjy bapda eden dogasydyr. Bu, Ylham kitaby 11-däki iki şaýadyň özleriniň dargadylandyklaryna göz ýetirenlerinde etmeli bolan, “ýedi gezek” baradaky Lewililer 26-daky dogadyr. Iki şaýat, Müsanyň näletiniň ýerine ýetmegi hökmünde özleriniň “dargadylandygyny” tananda, Danyýeliň dokuzynjy bapda edenini gaýtalamalydyrlar. Iki şaýat, Milleriň düýşünde, onuň gymmatbaha daşlarynyň “ýedi gezek” dargadylandygy nokadyna ýetende şekillendirşini gaýtalamalydyrlar.
When that prayer is marked a door is opened, the dirt brush man arrives, and the room is empty. The wicked crowd were gone, and a new dispensation had arrived. Then the Lion of the tribe of Judah, whose fan is in His hand, “opened the windows, and began to brush the dirt and rubbish from the room,” and as “he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away.”
Şol doga bellenen mahaly, bir gapy açylýar, kir süpüriji adam gelýär, we otag boş bolýar. Erbet mähelle gidipdi, hem-de täze bir dispensiýa gelipdi. Şondan soň elinde ýelejigi bolan Ýahuda taýpasynyň Arslany “penjireleri açdy-da, otagdan kiri we hapany süpürip çykarmaga başlady,” we ol “kiri we hapany süpürip durka, galp gymmatbaha daşlar hem-de ýasama teňňeler barysy göterilip, bulut deýin penjireden çykyp gitdi, we ýel olary alyp gitdi.”
The open windows also mark a division, for as the rubbish is carried out of the window, those who have fulfilled the command found in Malachi, that directs the “priests” of the last days to, “bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” The open door and the open windows represent a change in dispensation that is fulfilled at the time the wicked priests are removed, and the righteous priests are being blessed.
Açyk penjireler hem bölünişi hem-de aňladýar, çünki hapalar penjireden daşyna çykarylýarka, soňky günleriň “ruhanylaryna” ýüzlenip: “Bütün onluklary ammara getiriň, öýümde iýmit bolsun, şonda meni şu ýerde synap görüň, diýýär Hökmürowan Reb, eger asman penjirelerini size açyp, sygdyryp bolmajak derejede bereketi üstüňize dökmesem” diýen Malaki kitabyndaky buýrugy ýerine ýetirenler üçin bu ýerine ýetýär. Açyk gapy we açyk penjireler, erbet ruhanylaryň aýrylýan we dogry ruhanylaryň bereketlenýän wagtynda amala aşýan döwürleýin tertip üýtgeşmesini aňladýar.
As the dirt brush man begins to purge his floor, Miller closes his eyes for a moment. “In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.” The precious and the vile were then fully separated.
Tozan süpürgiç adam öz harmanyny arassalamaga başlanda, Miller bir pursat gözlerini ýumýar. “Gürrüň-gürrüňiň arasynda men bir pursat gözlerimi ýumdum; olary açanymda, ähli hapalar ýok bolupdy. Gymmatbaha göwherler, almazlar, altyn-kümüş teňňeler otagyň bütin ýerine bol-elin saçylyp ýatyrdy.” Şondan soň gymmatly bilen haram bolan doly aýrylypdy.
The larger casket was then placed upon the table, and the scattered jewels were cast into it. “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.” Miller’s foundational truths were then brought together with not only the Bible, but with the Spirit of Prophecy, and those truths were more beautiful and brighter than they originally were.
Soňra has uly sandyjyk stoluň üstünde goýuldy, we pytraňňy şaý-sepler onuň içine atyldy. “Soňra ol stoluň üstünde öňküsinden has uly we has owadan bir sandyjyk goýdy, hem-de şaý-sepleri, göwherleri, teňňeleri gysym-gysym ýygnap, olary şol sandyjyga atyp başlady; hatda göwherleriň käbirleri iňňäniň ujundan hem uly bolmasa-da, birje-de galýança atyp goýdy.” Soňra Milleriň binýatlyk hakykatlary diňe bir Mukaddes Kitap bilen däl, eýsem Pygamberlik Ruhy bilen hem bir ýere jemlendi, we şol hakykatlar başdaky ýagdaýlaryndan has owadan hem has ýagty boldy.
As we evaluate the vision of the Ulai River in the terms of the message that was unsealed in 1798, it is to be understood that some of those truths were limited by the framework given to Miller. It is also to be expected that some of those truths will therefore be larger and more beautiful, even though some of them might appear small or minor.
1798-nji ýylda möhüri açylan habaryň şertleri boýunça Ulaý derýasynyň görnüşini seljerenimizde, şol hakykatlaryň käbiriniň Milleriň özüne berlen çäkleri bilen çäklendirilendigine düşünilmelidir. Şeýle hem, şonuň üçin şol hakykatlaryň käbiriniň, olaryň käbiri kiçi ýa-da ikinji derejeli bolup görünmegi mümkin bolsa-da, has giň we has ajaýyp bolmagyna garaşylmalydyr.
When the truths are restored, they are cast into a larger casket, then the call is once again made, not by Miller, but by Christ, (who is the dirt brush man, who is the Lion of the tribe of Judah) to, “come and see.” This identifies that an unsealing has just taken place, and the final unsealing is the Revelation of Jesus Christ that takes place just before probation closes, or as Sister White identifies, when the dirt brush man has entered.
Hakykatlar dikeldilende, olar has uly sandyga ýerleşdirilýär, soňra çagyryş ýene-de edilýär, Miller tarapyndan däl-de, eýsem Mesih tarapyndan, (“tozan çotgaly adam”, ýagny Ýahuda taýpasynyň Arslany bolan) şeýle diýlip: “gel-de gör.” Bu, hut indi bir möhürden açylyşyň bolup geçendigini görkezýär, we iň soňky möhürden açylyş synag möhleti ýapylmazyndan az salym öň bolup geçýän Isa Mesihiň Ylhamydyr, ýa-da Uayt uýa muny “tozan çotgaly adam” içeri giren wagty diýip atlandyrýar.
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Men sandygyň içine seretdim, emma gözümlerim bu görnüşden gamaşdy. Olar öňki şöhratyndan on esse artyk şöhle saçýardylar. Men olary tozana dargadyp, aýak astyna alyp depelän şol ýaman adamlaryň aýaklary tarapyndan çägede artyp arassalanandyr öýtdüm. Olar sandykda ajaýyp tertipde, her biri öz ýerinde, olary içine atan adamyň hiç hili görner agyry-zehmeti bolmazdan, ýerleşdirilipdir. Men örän begençden gygyryp goýberdim, we şol gygyryş meni oýardy.” Irki Ýazgylar, 83.
The tarrying time and the first disappointment arrived on July 18, 2020, and since July of 2023, the Lion of the tribe of Judah has been unsealing the message of the Revelation of Jesus Christ. That unsealing includes the book of Daniel, and we will finish our consideration of Miller’s dream in the next article.
Gijikmegiň wagty we ilkinji lapykeçlik 2020-nji ýylyň 18-nji iýulynda geldi, 2023-nji ýylyň iýulyndan bäri bolsa Ýahuda taýpasynyň Arslany Isa Mesihiň Ylhamynyň habaryny möhürden açyp gelýär. Şol möhürden açyş Danyýel kitabyny hem öz içine alýar, we biz indiki makalada Milleriň düýşi baradaky garamagymyzy tamamlarys.
The work of the dirt brush man is carried out in cooperation with the “wise priests”, and the work of those “priests”, who are the two witnesses of Revelation chapter eleven, and who are the resurrected dead bones of Ezekiel chapter thirty-seven are also represented by other lines of God’s Word. We will employ a few of those lines as second witnesses for what we have identified concerning William Miller’s second dream.
“Akylly ruhanylar” bilen hyzmatdaşlykda hapa çotgaly adamyň işi ýerine ýetirilýär, hem-de Ylham kitabynyň on birinji babyndaky iki şaýat bolan we Ezekiýel kitabynyň otuz ýedinji babyndaky direlen gury süňkler bolan şol “ruhanylaryň” işi hem Hudaýyň Sözüniň başga setirleri arkaly hem görkezilýär. Biz William Milleriň ikinji düýşi babatda kesgitlän zatlarymyz üçin ikinji şaýatlar hökmünde şol setirleriň birnäçesini ulanarys.
“The Scriptures are given for our benefit that we may have instruction in righteousness. Precious rays of light have been obscured by the clouds of error, but Christ is ready to sweep away the mists of error and superstition, and to reveal to us the brightness of the Father’s glory, so that we shall say as did the disciples, ‘Did not our heart burn within us, while he talked with us by the way?’” Publishing Ministry, 68.
“Mukaddes Ýazgylar bize peýda berilmegi üçin, ýagny biz dogrulykda terbiýe alaly diýip berildi. Gymmatly ýagtylygyň nurlary ýalňyşlygyň bulutlary bilen örtülipdir, ýöne Mesih ýalňyşlyk we yrymlar dumanyny süpürip aýyrmaga hem-de Atanyň şöhratynyň nuruny bize açyp görkezmäge taýýar; şonda biz şägirtleriň aýdyşy ýaly diýeris: ‘Ol ýolda biziň bilen gepleşip barýarka, ýüregimiz içimizde ýanyp duran däldimi?’” Publishing Ministry, 68.