We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Biz soňky günlerde William Milleriň düýşüniň pygamberlik taýdan ulanylyşyna seredýäris; hut şol ýerde ähli pygamberlikler özleriniň kämil ýerine ýetmesini tapýar. Milleriň düýşi, Milleriň gullugy arkaly bir ýere jemlenen Adventizmiň esas goýujy hakykatlarynyň açylmagyny, berkarar edilmegini, ret edilmegini, gömülmegini we dikeldilmegini görkezýär. Şol esas goýujy hakykatlar 1798-nji ýylda açylan hakykatlary aňladýardy. Şol hakykatlar Ulai derýasynyň görnüşi arkaly şekillendirilýär. “Early Writings” kitabynda ýazylyşy ýaly, Milleriň düýşi onuň ikinji düýşüdi, we bu düýş, edil Milleriň öziniň Nebukadnesar arkaly öňden şekillendirilşi ýaly, Nebukadnesaryň ikinji düýşi arkaly hem öňden şekillendirilipdi.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Öňki makalalar Nebukadnesaryň “ýedi wagt” dowamynda haýwanyň ýüregi bilen ýaşan ömrüniň tamamynyň nyşanly görnüşde 1798-nji ýylda gutarandygyny görkezdi. Şondan soň onuň patyşalygy gaýtadan dikeldildi, we ilkinji gezek Nebukadnesar doly öwrülen adamy aňlatdy. “Ahyrzamanyň wagty” babatda bolsa, 1798-nji ýylda ol “parasatlylary” aňladýardy. Şeýle hem, Wawilonyň ilkinji patyşasy hökmünde Nebukadnesaryň “ýedi wagt” höküminiň, Wawilonyň soňky patyşasy bolan Belşazaryň iki müň bäş ýüz ýigrimi (mene, mene, tekel, upharsin) höküminiň nusgasy bolandygyny kesgitledik.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Wawilonyň iň soňky hökümdaryna, onuň ilkinji hökümdaryna nusga hökmünde bolşy ýaly, ylahy Gözegçiniň hökümi gelip ýetdi: ‘Eý patyşa, … saňa aýdylýar; patyşalyk senden aýryldy.’ Daniel 4:31.” Pygamberler we Patyşalar, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Uayt dogan Belşazzary onuň höküm sagadynda “akylsyz patyşa” diýip atlandyrdy. Nebukadnesaryň höküm sagadynyň ahyrynda bolsa ol “parasatly patyşa”ny aňladýar, çünki ol “ýedi wagt” dowam eden hökümden peýda tapdy; Belşazzar bolsa, taryhy bilýänem bolsa, ondan peýda tapmakdan ýüz öwürdi.
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Ýöne Belşazaryň güýmenjä we özüni şöhratlandyrmaga bolan söýgüsi onuň hiç haçan ýatdan çykarmaly bolmadyk sapaklaryny pozupdy; ol Nebukadnesaryň üstüne belent hökümleri getiren günälere meňzeş günäleri etdi. Oňa merhemet bilen berlen mümkinçilikleri biderek sarp etdi, hakykat bilen tanyş bolmak üçin eliniň ýeten mümkinçiliklerini ulanmagy äsgermezlik etdi. ‘Halas bolmak üçin men näme etmeli?’ diýen sowaly beýik, emma akylsyz patyşa biparhlykda sowup geçdi.” Bible Echo, April 25, 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nebukadnetsar ahyrzamanyň döwründe bilim artmagyna düşünýän 1798-nji ýyldaky “parasatlylaryň” nyşanydyr.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
Ulumsy buýsanjy heniz onuň dodaklaryndan çykyp ýetişmänkä, Gökden gelen bir ses oňa Hudaýyň bellän höküm wagtynyň ýetendigini habar berdi. Bir pursatda onuň akyly elinden alyndy, we ol haýwan kimin boldy. Ol ýedi ýylyň dowamynda şeýle peseldildi. Bu möhletiň ahyrynda onuň akyly özüne gaýtaryldy, şondan soň bolsa ol asmandaky beýik Hudaýa kiçigöwünlilik bilen nazar salyp, bu temmideki ilahi eli ykrar etdi, we ýene-de tagtyna dikeldildi.
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Ählumumy yglan arkaly patyşa Nebukadnesar öz günäsini hem-de öz dikeldilişindäki Hudaýyň beýik rehimdarlygyny boýun aldy. Mukaddes Taryhda ýazylyşy ýaly, bu onuň ömrüniň soňky işi boldy.” Review and Herald, 1-nji fewral, 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Nebukadnesaryň “ýedi wagtynyň” ahyrynda, ol halk öňünde bir jar etdi, bu jar bolsa açyk boýun alşy hem öz içine alýardy. Nebukadnesar hökmünde Miller 1798-nji ýylda ahyrzamanyň wagtynda bilimiň artmagyna düşünýän “parasatlalary” alamatlandyrýar. Olaryň ikisiniň-de iki düýşi bardy, we olaryň degişli ikinji düýşleriniň ikisi-de nyşanly görnüşde “ýedi wagty” kesgitleýär. Öňki makalalarda görkezilişi ýaly, “ýedi wagt” bir geçiş nokadyny belleýär.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
1798-nji ýylda Nebukadnezzar özüniň tekepbir ýagdaýyndan akyldarlaryň ýagdaýyna geçişi alamatlandyrýar. Bu, onuň köpçüligiň öňündäki ykrar etmesini hem öz içine alýardy. 1798-nji ýyl, şeýle hem, Mukaddes Kitap pygamberligindäki bäşinji we altynjy patyşalyklaryň arasyndaky geçiş nokady boldy. Ol, şeýle hem, birinji perişdäniň gelşini alamatlandyrdy; şeýlelikde täze bir dispensiýany alamatlandyrdy, çünki geljek höküm baradaky duýduryş Mukaddes Kitap pygamberligindäki bäşinji patyşalyk özüniň ölüm howply ýarasyny alýança bolup bilmezdi.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
Habaryň özi bu hereketiň haçan bolup geçmelidigine yşyk salýar. Onuň “ebedî Hoş Habaryň” bir bölegi ekendigi yglan edilýär; ol hökümüň başlanandygyny jar edýär. Halas boluş habary ähli asyrlarda wagyz edildi; emma bu habar Hoş Habaryň diňe ahyrky günlerde yglan edilip bilinjek bölegidir, çünki diňe şonda höküm sagadynyň gelendigi hakykat bolar. Pygamberlikler hökümüň başlanmagyna alyp barýan wakalaryň yzygiderliligini görkezýär. Bu, aýratyn-da, Daniýel kitaby babatda dogrudyr. Ýöne onuň pygamberliginiň ahyrky günlere degişli bolan bölegini Daniýele “ahyryň wagtyna çenli” ýapyp, möhürläp goýmak buýruldy. Bu wagt ýetilýänçä, şol pygamberlikleriň ýerine ýetmegi esasynda höküm hakdaky habary yglan edip bolmazdy. Emma ahyryň wagtynda, pygamberiň aýdyşy ýaly, “köpler ol ýana-bu ýana ylgarlar, we bilim artar.” Daniýel 12:4.
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
Resul Pawlus ýygnaga Mesihiň öz döwründe gelmegine garaşmazlygy duýdurdy. Ol şeýle diýýär: «Öňürti imandan ýüz öwürme bolmasa we günäniň adamy aýan edilmese, ol gün gelmez». 2 Selanikliler 2:3. Beýik ýüz öwürmeden we «günäniň adamy»nyň hökümdarlygynyň uzak döwründen soň bolman, Rebbiň gelşine garaşyp bilmeris. «Günäniň adamy», oňa şeýle hem «bikanunçylygyň syry», «heläkçiligiň ogly» we «şol zalym» diýlip at berilýär, pygamberlikde öňünden aýdylyşy ýaly, 1260 ýyl bäri öz agalygyny saklamaly bolan papalygy aňladýar. Bu döwür 1798-nji ýylda tamamlandy. Mesihiň gelşi şol wagtdan öň bolup bilmezdi. Pawlus özüniň bu duýduryşy bilen 1798-nji ýyla çenli dowam eden ähli hristian eýýamyny gurşap alýar. Mesihiň ikinji gelşi baradaky habar hut şol döwürden soň yglan edilmelidir.
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Şeýle habar öňki döwürleriň hiç birinde hem berilmändi. Biziň görşümiz ýaly, Pawlus muny wagyz etmedi; ol öz doganlaryny Rebbiň gelşi üçin şol wagtlar örän uzak geljege gönükdirdi. Reformatorlar hem muny yglan etmediler. Martin Lýuter hökümi öz döwründen takmynan üç ýüz ýyl soňky geljege degişli edip goýdy. Emma 1798-nji ýyldan bäri Daniýel kitaby açyldy, pygamberlikler baradaky bilim artdy, we köpler ýakynlaşan höküm baradaky dabaraly habary yglan etdiler.” Beýik Jedel, 356.
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
1798-nji ýylda halas boluş işiniň täze bir döwri geldi, we şol täze döwür 1844-nji ýylda başlanjak başga bir döwür barada duýduryş berdi. Şol döwür üýtgemesinde bir gapy ýapyljakdy, we bir gapy açyljakdy.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, hakykat bolan, Dawudyň açaryny eýeleýän, açanda hiç kimiň ýapyp bilmeýän, ýapanda bolsa hiç kimiň açyp bilmeýän Zat şeýle diýýär: Seniň işleriňi bilýärin. Ine, öňüňde açyk bir gapy goýdum, ony hiç kim ýapyp bilmez. Çünki seniň güýjüň az bolsa-da, sözümi sakladyň we adymy inkär etmediň. Ylham 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Gapynyň açylmagy täze bir döwri alamatlandyrýar. Patyşalyklaryň hem-de habaryň döwürleýin üýtgemesi b.e. öňki 723-nji ýyldan 1798-nji ýyla çenli amala aşyrylan ilkinji gazabyň ahyrynda, 1798-nji ýylda boldy. Şeýle hem b.e. öňki 677-nji ýyldan 1844-nji ýyla çenli amala aşyrylan soňky gazabyň ahyrynda, 1844-nji ýylda hem döwürleýin üýtgeşme boldy. 1798-nji ýylda ýakynlaşýan höküm barada duýduryş beren birinji perişdäniň habarynyň döwri gelip ýetdi. Nebukadnesar hem, Miller hem, “ahyryň wagtynda”, “gapy” birinji perişdäniň habarynyň içki döwri üçin hem-de deňizdäki ýyrtyjydan ýer ýüzündäki ýyrtyja bolan daşky döwürleýin üýtgeşme üçin açylanda, “akyllylar” hökmünde görkezilýär. Birinji perişdäniň habarynyň döwri 1844-nji ýylyň 22-nji oktýabrynda Iň Mukaddes Ýere barýan gapy açylanda doly ýerine ýetdi; üçünji perişdäniň döwri we derňew hökmi hem gelip ýetdi.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Milleriň ikinji düýşi 1798-nji ýylda bir gapynyň açylmagy bilen başlanýar we Gijeki Çagyryşyň habaryny wagyz etmek üçin täzeden dirildilen “iki şaýadyň” geçiş döwründe bir gapynyň açylmagy bilen tamamlanýar. Pygamberlik manysynda Nebukadnesar bilen Miller ikisi hem 1798-nji ýylda deňiz haýwanynyň patyşalygyndan ýer haýwanynyň patyşalygyna geçişi aňladýardy. Olar ikisi hem 1844-nji ýylda derňew höküminiň golaýlaşýandygynyň we gelip ýetendiginiň yglan edilişini aňladýarlar. 1798-nji ýyl bilen 1844-nji ýyl Leýwiler 26-da beýan edilişi ýaly “ýedi wagt” döwrüniň dowamynda amala aşyrylan Hudaýyň Öz halkyna garşy ilkinji we soňky “gazaplarynyň” tamamlanmagyny aňladýar. 1798-nji ýyldan 1844-nji ýyla çenli bolan kyrk alty ýyl ruhy ybadathananyň gurulmagyny aňladýar; ähtiň habarçysy, Mesih Mukaddes Ýerden Iň Mukaddes Ýere geçen mahaly, 1844-nji ýylyň 22-nji oktýabrynda, hut şol ybadathana duýdansyz geldi.
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
1798-nji ýyl we 1844-nji ýyl “ýedi wagt” bilen bellenen geçişleri (birden köp geçişi) kesgitleýär. 1856-njy ýylda Millerit Filadelfiýa Adventizminden Millerit Laodikýa Adventizmine bolan geçiş hem “ýedi wagt” baradaky bilimiň artdyrylmagy bilen bellenipdi; şol bilim soňra 1863-nji ýylda ret edildi. 1798-nji ýylda Daniýel kitabyndan gelýän bilimiň artmagy bolupdy; bu artma Lewiler 26-daky şol bir “ýedi wagt”y hem öz içine alýardy, we ol Millerit Filadelfiýa Adventizminiň ahyrynda ret edilmelidi.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Birinji perişdäniň hereketiniň Filadelfiýadan Laodikýa geçişi 1856-dan 1863-e çenli bolan ýedi ýyl bilen görkezildi. Laodikýa habary 1856-njy ýylda gelip ýetdi, we ýedi ýylyň dowamynda möhri açylan “ýedi gezek” baradaky täze ýagtylyk 1863-nji ýylda Adventizm tarapyndan şowsuz tamamlanyp, üç basgançakly synag işini emele getirdi. “Ýedi gezek” baradaky ýagtylygyň ýa kabul edilmegi, ýa-da ret edilmegi üçin ýedi ýyl berildi. Millerçi Filadelfiýa Adventizmi hereketiniň Millerçi Laodikýa Adventizmi hereketine geçişi ahyrda yzygiderliligiň tersine öwrülmegini, ýagny üçünji perişdäniň Laodikýa hereketiniň üçünji perişdäniň Filadelfiýa hereketine geçişini nusgalaýar.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
Işaýanyň altmyş bäş ýyllyk pygamberligi, Hudaýyň ilki Ysraýylyň demirgazyk, soňra bolsa günorta patyşalyklaryna garşy bolan ilkinji we ahyrky gazabynyň başlangyjyny belleýär.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Çünki Suriýanyň başy Damaskdyr, Damaskyň başy bolsa Resindir; we altmyş bäş ýylyň içinde Efraýym halk bolmaz ýaly syndyrylar. Işaýa 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
Işaýanyň altmyş bäş ýyl baradaky pygamberligi miladydan öň 742-nji ýylda berildi, we altmyş bäş ýylyň dowamynda demirgazyk patyşalygy ýok bolup giderdi. Miladydan öň 742-nji ýyldan on dokuz ýyl soň, ýagny miladydan öň 723-nji ýylda, demirgazyk patyşalygy Assiriýa tarapyndan gulçulyga alnyp gidildi. Altmyş bäş ýylyň ahyrynda günorta patyşalygynyň gazaby miladydan öň 677-nji ýylda başlandy, şol wagt Manaşe wawilonlylar tarapyndan ýesir alnyp gidildi. Şeýlelikde, bu altmyş bäş ýyl demirgazyk patyşalygynyň ilkinji ýesirlige düşürilişine çenli on dokuz ýyllyk döwri, soňra bolsa Manaşeniň ýesir edilmegine çenli ýene kyrk alty ýyly aňladýar.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Şol pygamberlikler degişlilikde öz degişli hasyl boluşlaryna 1798-nji ýylda, 1844-nji ýylda we 1863-nji ýylda ýetdi. 1798-nji ýylda, birinji perişdäniň gelmegi bilen gutulyş habarynyň içki geçişi bolup geçdi, we şol bir wagtda Mukaddes Kitap pygamberlikleriniň patyşalyklarynyň daşky geçişi hem bolup geçdi. 1844-nji ýylda, üçünji perişdäniň gelmegi bilen Mukaddes Ýere eltýän gapy ýapylyp, derňew hökümi başlananda, gutulyş habarynyň içki geçişi bolup geçdi. 1863-nji ýylda bolsa, ýer jandarynyň iki şahasy iki topara bölünende, daşky bir üýtgeşme bolup geçdi.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
Respublikan şahasy şondan beýläk ýer ýyrtyjysynyň taryhynda höküm sürjek iki syýasy partiýa bölündi. Protestant şahasy bolsa iki mürtaz görnüşe bölündi: bir topar özüni ýedinji gün Sabatyny saklaýandygyny öňe sürýän protestant diýip yglan etdi, beýleki bir synp bolsa özüni protestant diýip atlandyrsa-da, ybadat üçin saýlan güni hökmünde güniň gününi goldady.
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
Şol taryhda Garaňky Asyrlardan çykan protestant şah August 11, 1840-dan October 22, 1844-e çenli synagdan geçirildi, ýöne ol synag işinde şowsuzlyga uçrap, ýekşenbe güni saklaýan protestant halkyndan ýekşenbe güni saklaýan imandan dänmiş protestant halkyna öwrüldi.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
1844-nji ýylda döredilip, anyklanan hakyky protestant şahynyň taryhynda 1856-njy ýyldan 1863-nji ýyla çenli synag döwri boldy. Soňra hakyky Sabat gününi saklaýan protestant şahy hem Filadelfiýadan Laodikýa geçdi, hem-de hakyky Sabat gününi saklaýan protestant halkyndan Sabat gününi saklaýan dönük protestant şahyna öwrüldi. “Ýedi wagt” 1798, 1844, 1856 we 1863-nji ýyllar bilen baglanyşyklydyr. “Ýedi wagt” geçiş nokady bilen baglanyşykly nyşandyr, we bu hakykat birnäçe şaýatlaryň esasynda berkidilendir.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
1798-nji ýylda “ýedi wagt” baradaky bilimiň artmagy bolup geçdi, sebäbi Milleriň açan ilkinji wagt pygamberligi hut şol hakykatdy. 1863-nji ýyla çenli bolsa, şol hakykat ret edilipdi; şeýlelikde Işaýa kitabynyň ýedinji babynda beýan edilen pygamberlikdäki altmyş bäş ýylyň tamamlaýjy döwrüniň soňuny kesgitledi.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Doly iki müň bäş ýüz ýigrimi ýyllyk pygamberlik başynda-da, ahyrynda-da ters keşpli, aýna kimin meňzeş görnüşde altmyş bäş ýyllyk bir döwri öz içine alýar. Ahyryň başlangyjyndaky altmyş bäş ýylda (1798), ýagny pygamberlik berlende b.e. öň 742-nji ýylda başlangyjyň başlangyjyndaky altmyş bäş ýyl bilen nusgalanan döwürde, “ýedi wagt” barada bilimiň artmagy boldy; muny “akyldarlar” bolan Milleritler düşünip, wagyz etdiler. Ahyryň ahyryndaky altmyş bäş ýylda, 1863-nji ýylda bolsa, şol bir hakykat babatda ýene bir bilimiň artmagy boldy, emma ol soňlugy bilen hakyky protestant şahyrynyň ýaňy täç geýdirilen “ruhanylary” tarapyndan ret edildi.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Halkym bilim ýetmezçiligi sebäpli heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin, şeýdip sen Maňa ruhany bolmarsyň; sen öz Hudaýyňyň kanunyny unudanyň üçin, Men hem seniň çagalaryňy unudaryn. Hoşeýa 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Danyýel kitaby açylanda bilimiň artmagy “ýedi wagt” bilen baglanyşyklydyr, şonuň üçin ol diňe bir geçiş nokadynyň nyşany bolman, eýsem pygamberlik habarynyň açylmagynyň hem nyşanydyr.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
2020-nji ýylyň 18-nji iýulynda ilkinji lapykeçlik bilen ýene bir geçiş döwri başlandy; şol lapykeçlik “garaşmak wagtyny” başlatdy hem-de Ylham kitabynyň on birinji babynda beýan edilýän iki şaýadyň beýik şäher bolan Sodom bilen Müsüriň köçesinde öli ýatan üç ýarym gününiň başlangyjyny alamatlandyrdy.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
2020-nji ýylyň 18-nji iýuly 1856-njy ýyldan 1863-nji ýyla çenli bolan taryh arkaly şekillendirilen üç ýarym nyşanlaýyn günüň (“ýedi döwrüň”) başlangyjyny alamatlandyrýar. Iki döwür hem “ýedi döwrüň” nyşanlarydyr. Iki döwür hem dispensasýanyň üýtgemegini (geçişi) alamatlandyrýar. Iki döwür hem “ýedi döwür” bilen baglanyşykly bilimiň artmagyny aňladýar.
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Wawilon patyşalygyndan Mady‑Pars patyşalygyna geçiş döwründe Danyýel Lewiler kitabynyň ýigrimi altynjy babyndaky dogany etdi; şeýlelik bilen, Lewiler kitabynyň ýigrimi altynjy babyndaky dogany soňky günleriň geçişiniň bir ýolgörkezijisi hökmünde kesgitledi. Milleriň düýşünde “saçmak” sözüniň ýedi gezek beýan edilmeginiň ahyrynda Miller hem aglaýar, hem-de doga edýär. Bu aglamak Ýehuda taýpasynyň Arslanynyň (tozan çotgaly adamynyň) möhürlenen bir habary möhürinden açýan pursadyny görkezýär.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
Milleriň dilegi, “ýedi wagt” bilen baglanyşykly bolan we Milleriň düýşünde gapy bilen penjireler açylanda bolup geçen Danieliň Levililer 26-daky dilegini alamatlandyrýar. Emma Danieliň dokuzynjy bapdaky dilegi hem Danieliň ikinji bapdaky dilegi bilen gabat gelýär. Şeýle hem ol Nebukadnesaryň öz “ýedi wagt”ynyň ahyryndaky boýun alma dilegi bilen-de gabat gelýär.
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
Şonuň üçin Milleriň dogasy Lewiler kitabynyň ýigrimi altynjy babyndaky doga arkaly şekillendirildi; ol köpçülik öňünde edilen boýun alma dogasy hem-de soňky pygamberlik syrynyň açylmagyny dileýän doga bolupdy, çünki ähli pygamberlik soňky günleri görkezýär. Şonuň üçin Danyýel kitabynyň ikinji babyndaky syr açylmaly iň soňky syry aňladýar. Milleriň düýşündäki dogasy, onuň otagyndaky gymmatbaha daşlara edilen ýigrenji zatlar sebäpli ýüze çykan alada we adalatly gahar-gazap dogasy bolupdy. Onuň aladasy Ezekiel kitabynyň dokuzynjy babynda, ýüz kyrk dört müňüň möhürleniş döwründe ah çekip, aglap nala edýänler arkaly şekillendirilipdi.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Miller hakykatleriň galp taglymatlar tarapyndan kem-kemden gömülip barýandygyna syn etdi we ahyrsoňunda bu ýagdaý sandygyň (Mukaddes Kitabyň özüni) ýok edilmegine çenli bardy. Milleriň sandygyň ýok edilmegi Adwentizmiň üçünji neslinde, King James Mukaddes Kitabynyň bilkastlaýyn bir hereket arkaly bir gyra süýşürilip, onuň ýerine Mukaddes Kitabyň döwrebap, bozulyp ýoýlan, katolik esasly nusgalarynyň kabul edilmegi bilen bolup geçdi.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
Miller aglady, soňra doga etdi, şondan soň derrew bir gapy açyldy we ähli adamlar çykyp gitdiler. Soňra hapany süpürýän adam (Ýahuda tiresiniň Arslany) içeri girdi, penjireleri açdy we arassalamaga başlady. Soň Miller pytraňňy sepilen gymmatbahaly daşlar baradaky aladasyny aýtdy, we hapany süpürýän adam gymmatbahaly daşlar hakynda alada etjekdigine wada berdi. Hapany süpürýän adamyň arassalaýyş işiniň gaýnagynda Miller bir salym gözüni ýumdy, we gözüni açanda, hapa-paslanyň ýok bolandygyny gördi. Gymmatbahaly daşlar otagyň töweregine pytraňňy bolup ýatyrdylar, şondan soň hapany süpürýän adam uly sandygy stoluň üstünde goýdy, gymmatbahaly daşlary ýygnady-da, olary sandyga oklady we şeýle diýdi: «Gel-de gör».
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
“gel-de gör” diýen aňlatma, ýaňy-ýakynda möhüriniň açylan hakykatynyň nyşanydyr. Miller üçin möhüri açylan bu hakykat ahyrky hakykatdyr, çünki indiki bolup geçmeli zat “gykylykda” Milleriň oýanmagydyr; bu bolsa beýik nalyşy aňladýar. Milleritleriň taryhynda Gijeki Gykylygyň habaryny iň soňky kabul eden Miller bolupdy, we düýşde ony oýarýan şol gykylygyň öňüsyrasynda ol gözlerini bir salym ýumdy. Mukaddes Kitapda “bir salym” we “gözler” diýenlere ýüzlenýän ýeke-täk bölek birinji direlişi görkezýär.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Ine, men size bir syry açýaryn; biz hemmämiz uklamarys, emma hemmämiz üýtgedileris, bir pursatda, göz açyp-ýumasy salymda, iň soňky surnaýda; çünki surnaý seslener, ölülär çüýremezlikde direldiler, biz hem üýtgedileris. Sebäbi bu çüýräp bilýän zat çüýremezligi geýinmelidir, bu ölümli zat hem ölmezligi geýinmelidir. 1 Korintoslylar 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Üçünji perişdäniň Laodikýa herekediniň Filadelfiýa herekedine geçişiniň taryhynda, Ylham kitabyň on birinji babynda görkezilişi ýaly, Miller Ýarygije Gykylygynyň habaryny kabul eden paýhasly gyzlaryň iň soňkusyny aňladýar. Ony ilkinji bolup kabul edenler iň ruhy adamlar bolupdyrlar.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Bu ýarygije aglaýyşdy; ol ikinji perişdäniň habaryna güýç bermelidi. Göwünleri çöken mukaddesleri oýarmak we olary öňlerinde duran beýik işe taýýarlamak üçin asmandan perişdeler iberildi. Iň zehinli adamlar bu habary ilkinji bolup kabul edenler bolmadylar. Perişdeler pesgöwünli, wepaly adamlara iberildi we olary: ‘Ine, Güýew gelýär; Ony garşylamaga çykyp gidiň!’ diýip, bu aglaýşy götermäge mejbur etdiler. Bu aglaýyş ynanylanlar howlukmaçlyk bilen hereket etdiler we Mukaddes Ruhuň güýji bilen habary yglan edip, göwünleri çöken doganlaryny oýardylar. Bu iş adamlaryň paýhasyna we bilimliligine daýanman, Hudaýyň güýjüne daýandy; aglaýşy eşiden Onuň mukaddesleri oňa garşy durup bilmediler. Iň ruhy adamlar bu habary ilkinji bolup kabul etdiler, ozal işde öňbaşçylyk edenler bolsa ony kabul etmekde we: ‘Ine, Güýew gelýär; Ony garşylamaga çykyp gidiň!’ diýen aglaýşy güýçlendirmäge iň soňky bolanlardylar.” Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
Ylhamyň on birinji babyndaky üç ýarym simwolik günüň ahyrynda, Ezekiýel kitabyň otuz ýedinji babynda görkezilen iki habaryň birinjisi yglan edilýär. Birinji habar öli we pytraňňy süňkleri bir ýere jemleýär, emma olar heniz hem ölüdir. Bu habar “çölde” gygyran ses arkaly hödürlenipdi; şeýlelikde bu, Ezekiýeliň habarynyň üç ýarym simwolik gün tamamlanmazdan öň başlanýandygyny görkezýär. Şol üç ýarym gün “çölüň” nyşanydyr, habar hem hut şol “çölden” yglan edilýär. “Çöl” şeýle hem “ýedi wagtyň” bir nyşany bolup, ol geçişi hem-de synag işini girizýän bir möhür açylmasyny alamatlandyrýar.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Habar öňe barýan ösüşe eýedir, we Milleritleriň taryhyndaky Ýarygije Çagyryşy bilen görkezilişi ýaly, ony kabul ediş hem basgançaklaýyn amala aşýar. Ruhy taýdan iň duýgur bolanlar çölde gygyryp duran sesiň habaryny ilkinji bolup kabul etdiler, we Adwentizmiň taryhçylary William Miller tarapyndan 1844-nji ýylyň 22-nji oktýabryndan birnäçe gün öň ýazylan bir hata salgylanýarlar; şol hatda Miller ahyrynda Samuel Snow-nyň Ýarygije Çagyryşy baradaky habaryna düşünendigini we ony kabul edendigini şaýatlyk edýär.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Eziz Dogan Haims: Men ýedinji aýda öň hiç haçan görmedik bir şöhraty görýärin. Rebbim maňa bir ýarym ýyl mundan ozal ýedinji aýyň nusgalyk many-mazmunyny görkezendigine garamazdan, men şol nusgalaryň güýjüni doly aňmandym. Indi bolsa, Rebbiň adyna şükür bolsun, men Mukaddes Ýazgylarda ençeme wagtlap doga edip islän, emma şu güne çenli görmedik bir gözelligi, bir sazlaşygy we bir bitewüligi görýärin. Eý janym, Rebbe şükür et. Dogan Snow, Dogan Storrs we başgalar, gözlerimi açmakdaky hyzmatlary üçin mübärek bolsunlar. Men öýe diýen ýaly ýetdim. Şöhrat! Şöhrat! Şöhrat! Şöhrat!” William Miller, Signs of the Times, 1844-nji ýylyň 16-njy oktýabry.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
Milleriň düýşünde görkezilişi ýaly, Ýarygije Gykylygynyň taryhynyň gaýtalanmagynda Miller bir salym gözlerini ýumdy. Şeýlelikde, “birdenkä, göz açyp-ýumasy salymda, iň soňky surnaýda; çünki surnaý seslener, ölüler direlder.” Miller öz düýşünde Ýarygije Gykylygynyň habaryny iň soňunda kabul edýänleri aňladýar, edil öz taryhynda edişi ýaly. Ol, hapa süpürgiçli adamyň dargan gymmatbaha daşlary ýygnap, olary has uly sandyga taşlamagynyň öňüsyrasynda habary ahyrsoňy kabul edýänleri aňladýar. Ylham kitabynyň on birinji babynda, Ezekieliň ikinji habaryny iň soňunda kabul edýänler — ýagny Yslamyň dört şemalynyň habary bolup, şol bir wagtda-da möhürleme habary bolan habary kabul edýänler — ýedi surnaýyň iň soňkusy, ýagny “üçünji Bela” surnaýy seslenmezinden edil öň şeýle edýärler. “Birdenkä, göz açyp-ýumasy salymda, iň soňky surnaýda; çünki surnaý seslener, ölüler çüýremez ýagdaýda direler, biz hem özgerdirileris.” (1 Korintoslylar 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Bu parça, ikinci gelişte gerçekleşen ilk dirilişi tanımlamaktadır; ancak Vahiy kitabının on birinci bölümündeki büyük depremin saatinde meydana gelen ölü kuru kemiklerin (iki tanığın) bir dirilişi de vardır. O depremin “saati”nde, yedi borunun sonuncusu çalar ve sokakta bulunan ölü tanıklar, Laodikyalılar olarak değil, Filadelfiyalılar olarak yeniden hayata döndürülür; çünkü üçüncü Vay’ın borusunda, iki tanık mühürlenmiş ve çürümezliğe dönüştürülmüştür; zira artık bir daha asla günah işlemeyeceklerdir. Miller, iki tanığı hayata getiren mesajı en son alan kişiyi temsil eder; bu mesaj, İslâm’ın dört rüzgârı mesajıdır ve mühürleme mesajıdır.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Şol surnaýyň sesi Sodom bilen Müsüriň köçesinde pytraşdyrylan ölü gury süňkleriň iň soňkusyny hem direldýär. Miller hakykatlaryň galp taglymatlar arkaly kem-kemden gömülip barýandygyna syn etdi. Ahyrsoňunda Miller aglady; bu bolsa möhürleriň açylyşynyň başlanmaly wagtyny görkezdi, çünki möhürleriň açylyşy kem-kemden amala aşýan bir işdir. Şol möhürleriň açylyşy üç ýarym günüň ahyrky döwründe başlandy.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
Miller aglandan soň, möhürlenen kitabyň möhürini açmaga ygtyýarly Bolan Zat hekaýanyň içine girdi. Milleriň düýşünde ol Tozan Çotgaly Adamdy. Soňra Miller doga etdi, we dessine bir gapy açyldy; bu bolsa üçünji perişdäniň Laodikýa hereketiniň üçünji perişdäniň Filadelfiýa hereketine geçjek nokadyny belläpdi. Onuň dogasy Levililer ýigrimi altynjy bapdaky dogady; ol soňky pygamberlik syryna düşünmek üçin edilen doga we iki şaýadyň başyna gelen üç ýarym günüň üstüne getiren gozgalaňyň açyk boýun alnyşydy; ol Ezekiýel dokuzunjy bapda möhürlenenleriň dogasydy.
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Dogadan soň, Mesih (kir süpürgiçli adam) içeri girdi we otagy arassalamaga başlady. Kir süpürgiçli adamyň arassalaýyş işi tamamlananda, Miller bir pursat gözlerini ýumdy; bu, gury süňkleriň direldilmegi üçin bellenen döwrüň soňuny görkezýärdi. Soňra kir süpürgiçli adam Milleriň otagynda pytrap ýatan gymmatbaha daşlary ýygnady-da, iki şaýadyň baýdak hökmünde ýokary galdyrylşy ýaly, olary Milleriň otagynyň ortasyndaky stoluň üstünde duran täze, has uly tabyda ýerleşdirdi. Baýdak hökmünde olar soňra henizem Babilde bolan Hudaýyň beýleki sürüsini: «geliň we görüň» diýip, Ýahuda taýpasynyň Arslanynyň ýaňy-ýakynda şol täze, has uly tabyda taşlan habaryny görmäge çagyrýarlar.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Ulaý derýasy baradaky görnüşe, ýagny 1798-nji ýylda möhürden açylan Daniel kitabynyň hakykatlarynyň nyşany hökmünde, indiki makalada garap başlarys. Şol garalyşdan öň birnäçe salgylanma nokatlaryny öňünden goýduk. Birinjisi, Milleritleriň habary kämildi (ösüşiniň şol basgançagynda), emma doly däldi. Ol üç weýran ediji güýç däl-de, iki weýran ediji güýjüň çarçuwasyna ýerleşdirilipdi. Ikinjisi, Milleriň düýşi esas goýujy hakykatlaryň ahyrky dikeldilişini görkezende, şol esas goýujy hakykatlar özleriniň ilkinji şöhratyndan “on esse ýagtyrak” bolýar. Üçünji nokat bolsa, birinji perişdäniň hereketiniň (Millerit hereketiniň) üçünji perişdäniň hereketinde gaýtalanýandygydyr, emma birnäçe möhüm şertler bilen. Milleritler nyşan hökmünde Filadelfiýalylar bolupdylar; olar imana gelen Nebukadnezzardylar, ýöne ahyrynda we gynansak-da, 1863-nji ýylda “Ýeriho şäherini gaýtadan gurdular”.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Üçünji perişdäniň herekety Laodikýa halky hökmünde, öwrülmäge mätäç ýagdaýda başlady, emma ahyrsoňy olar Yerihonyň soňky weýran edilmegine (soňky günleriň Yerihosyna) gatnaşardylar.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Halasgär Pygamberleriň we pygamberleriň aýdanlaryny ýatyrmak üçin gelmändi; çünki Özi şol wekil adamlar arkaly gürläpdi. Hudaýyň Sözüniň ähli hakykatlary Ondan gelip çykýardy. Emma bu bahasyna ýetip bolmajak gymmatbaha daşlar ýalan galplaryň içine ýerleşdirilipdi. Olaryň gymmatly nury ýalňaşyga hyzmat etdirilipdi. Hudaý olaryň ýalňyşlygyň galplaryndan aýrylyp, hakykatyň gurluşynda öz ornuna goýulmagyny isleýärdi. Bu işi diňe ylahy el ýerine ýetirip bilýärdi. Ýalňyşlyk bilen baglanyşygy sebäpli, hakykat Hudaýa we adama duşmanyň işine hyzmat edipdi. Mesih ony Hudaýy şöhratlandyrjak we ynsaniýetiň halas bolmagy üçin hyzmat etjek ýerine goýmak üçin gelipdi.” The Desire of Ages, 287.