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# The Book of Daniel - Number Thirty-Six

Danyýel kitaby — Otuz altynjy bölüm

Nebuchadnezzar’s Prophetic Symbolism: Unveiling the Millerite Movement’s Historic Waymarks and the Sealed Vision of the Ulai River

Nebukadnesaryň pygamberlik manysy: Millerit hereketiniň taryhy ýolbelgelerini we Ulai derýasynyň möhürlenen görnüşini açyp görkezmek

Author

Jeff Pippenger

Published

December 31, 2023

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Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”

Danyýlyň birinji baby 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli birinji we ikinji perişdeleriň taryhyny aňladýar. Danyýlyň dördünji baby hem miladydan öňki 723-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli birinji we ikinji perişdeleriň taryhyna degişlidir. Elbetde, muny «setir üstüne setir» diýilýän giçki ýagşyň usulyýeti bolmazdan görmek mümkin däldir.

Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.

Dördünji bapda Nebukadnesar örän çylşyrymly pygamberlik nyşanydyr. Ulaý derýasynyň görnüşiniň William Milleriň taryhynda açylmadyk möhüriniň açylşyna garap başlamazdan öň, onuň nämäni aňladýandygyny özümize ýatlatmagymyz möhümdir. Nebukadnesaryň ikinji düýşi, William Milleriň ikinji düýşi ýaly, Levililer ýigrimi altydaky “ýedi wagty” aňladýardy; bu bolsa bütin Daniýel kitabyny özara sepleýän pygamberlik sapagydyr. Daniýel dördünji bapdaky Nebukadnesaryň düýşüni tefsir edende, oňa geljek höküm barada duýduryş berdi; şeýle etmek bilen, 1798-nji ýylda “ahyryzaman wagtynda” taryha gelen birinji perişdäniň habaryny nusgalady.

When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.

Nebukadnesara duýduryş berlen höküm gelip ýetende, onuň gelip ýetşi derňew höküminiň başlanan wagty bolan 1844-nji ýylyň 22-nji oktýabryny öňden nusgalady. Dördünji bapda Daniel tarapyndan berlen duýduryş habary hem-de şol duýduryş habary bilen baglanyşykly hökümüň gelip ýetşi “sagat” sözi arkaly görkezildi. Nebukadnesaryň höküm “sagady” birinji perişdäniň habaryndaky Hudaýyň höküm “sagadyny” aňladýardy. Şeýle hem ol Hudaýyň ýerine ýetiriji höküminiň başlanýan Ýekşenbe kanunynyň “sagadyny” öňden nusgalady. Soňra Danieliň dördünji babynyň 1798-nji ýylda birinji perişdäniň habarynyň gelip ýetmegini we 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelip ýetmegini görkezýän, “sagat” sözi bilen nyşanlandyrylan bölegi gaýtalanyp, giňeldilip beýan edilýär. Gaýtalamak we giňeltmek usuly pygamberlikde gaýtalanyp duş gelýän, emma aýratyn-da Daniel kitabynda görünýän bir pygamberlik usulydyr.

Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.

Nebukadnessar höküm edilýän “sagada”, ýagny “ýedi wagta” geleninde, bu onuň höküm edilmeginiň başlangyjy boldy; şeýlelikde, demirgazygyň patyşasy hökmünde ol miladydan öňki 723-nji ýylda Ysraýylyň demirgazyk patyşalygynyň başyna getirilen hökümi aňladýardy. Oňa haýwanyň ýüregi berildi, Mukaddes Kitabyň pygamberliklerinde bolsa haýwan bir patyşalykdyr; şeýlelikde, miladydan öňki 723-nji ýyldan 1798-nji ýyla çenli ol Daniel kitabynyň köplenç tema edýän butparazlygyň iki görnüşini aňladýardy.

For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.

Ol bir müň iki ýüz altmyş günüň dowamynda, bir müň iki ýüz altmyş ýyly aňladyp, butparaz weýran ediji häkimiýeti şekillendirdi; soňra ýene bir müň iki ýüz altmyş günüň dowamynda, bir müň iki ýüz altmyş ýyly alamatlandyryp, papalyk weýran ediji häkimiýetini şekillendirdi. Her iki weýran ediji häkimiýetiň ýüregi birdi, çünki papalyk diňe mesihçilige uýýandygyny ykrar edýän butparazlykdyr.

At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.

“Günleriň ahyrynda”, ýagny Daniel kitabynyň on ikinji babynda kesgitlenen alamatda, ol 1798-nji ýyldaky “ahyryň wagtyny” aňladýar, onuň patyşalygy özüne gaýtarylyp berildi. Daniel 4-däki şaýatlyk hem-de Pygamberlik Ruhy, onuň patyşalygy “günleriň ahyrynda” özüne gaýtarylyp berlende, onuň imana gelen adam bolandygyny görkezýär. Şondan soň ol dört möhüm hakykatyň pygamberlik alamatyna öwrülýär. Ol özüniň “ýedi wagtynyň” ilkinji ýarymynda wekilçilik eden bütparazlygyň aždarha güýji bilen, özüniň “ýedi wagtynyň” soňky ýarymynda wekilçilik eden haýwan güýjüniň arasynda pygamberlik baglanyşygyna öwrülýär. 1798-nji ýylda dikeldilen patyşalyk hökmünde duran şol iki güýjüň alamaty hökmünde ol şondan soň Tyryň jelep aýaly unudylyp durka, ýetmiş alamatly ýyl höküm sürmeli bolan üçünji weýran ediji güýji (ýalan pygamberi) hem aňladýar. Babylonyň patyşasy hökmünde Nebukadnesar soňky günlerde häzirki Babil boljak üç güýjüň arasyndaky pygamberlik baglanyşygyny aňladýar; bu bolsa soň dünýäni Armageddona alyp barýar.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

Ol şeýle hem Ýer haýwany hökmünde Amerikanyň Birleşen Ştatlarynyň dogluşyny aňladýardy; bu 1798-nji ýylda guzy hökmünde başlap, onuň iman ýoluna gelmegi bilen nyşanlandy. Şeýle-de ol şol bir wagtda Ýer haýwanynyň iki şahyny hem aňladardy; olar Respublikançylyk we Protestantçylyk bolup, Amerikanyň Birleşen Ştatlarynyň güýjüni görkezýärdi, hut şol hem onuň dünýäde iň artykmaç ýagdaýdaky millet bolmagyna mümkinçilik beripdi. Emma nyşanly ýetmiş ýylyň ahyrynda şol iki şah soňra dinden çykan Respublikançylyk we dinden çykan Protestantçylyk hökmünde aňladylmalydy, şol iki şahyň hem hersi iki topara bölünýärdi. Respublikançylygyň şahy, Konstitusiýanyň mukaddes ýörelgelerini aç-açan äsgermezlik eden Demokratik partiýadan, hem-de özüni Konstitusiýanyň goragçylary we baş göreşijileri hökmünde ykrar eden, ýöne hakykatda Konstitusiýanyň mukaddes ýörelgelerini inkär edip, şol mukaddes resminamanyň içindäki ýörelgelerden däp-dessurlary we adatlary ileri tutan Respublikan partiýadan ybarat bolardy.

The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.

Iki topar Mesihiň döwründe sadukiler we pariseýler arkaly öňünden şekillendirildi. Sadukileriň we pariseýleriň ruhy hem dinden çykan protestantizmiň şahynda ýüze çykmalydy; toparlaryň biri ýekşenbe gününe ybadaty goldaýan bolsa, beýlekisi Sabat gününe ybadaty goldaýardy. Nebukadnesaryň “günleriň ahyryndaky”, ýagny 1798-nji ýyldaky, imana gelen ýagdaýy Birleşen Ştatlary we ýer ýyrtyjysynyň iki şahyny ýerlikli suratlandyrýar. Üç simwolyň ählisi — ýer ýyrtyjysy hem-de onuň iki şahy — guzudan aždarha öwrülmäge niýetlenipdi.

Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.

Nebukadnesar özüniň “ýedi döwrüniň” ahyrynda öz göni manysyndaky Babil patyşalygyny ahyrky günlerdäki döwrebap Babiliň nyşany hökmünde kesgitleýän baglanyşygy aňladýardy; şol Babil bolsa aagondarhadan, ýyrtyjy haýwandan we ýalan pygamberden ybaratdyr. Şeýle hem ol, Tire jelep aýalynyň unudylýan ýetmiş nyşanly ýylynyň dowamynda guzydan aagondarha öwrülýän iki şahly ýer haýwany arkaly görkezilen üç pygamberlik barlygyny-da aňladýardy. Onuň göni manysyndaky patyşalygynyň hut ýetmiş nyşanly ýyl höküm sürýän patyşalygyň nusgasy bolan şol patyşalykdygy örän çuň manylydyr.

Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “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?”

Dördünji babyň Nebukadnesaryň nyşanly beýany birinji babyň üstüne goýulmalydyr. Şol ulanylyş amala aşyrylanda, ol Miller hereketiniň taryhyndaky ýol belgilerini bir ýere jemleýär hem-de şol wagtda açylan Ulai derýasy baradaky görnüşiň birnäçe hakykatyny tassyklaýar. Miller hereketiniň binýady we merkezi sütünsi Daniel kitabynyň sekizinji babynda, on üçünji we on dördünji aýatlarda beýan edilen sorag bilen jogap bolupdy. Sorag şeýleydi: «Gündelik gurbanlyk, harabalygyň ýazgynçy günäsi, mukaddes ýeriň hem goşunyň aýak astyna salynmagy baradaky görnüş näçe wagt dowam eder?»

Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”

Mukaddes Kitaba goşulan ýüzlerçe, hatda müňlerçe sözüň arasynda, ylham tarapyndan tekste degişli däldigi anyk görkezilen ýeke-täk goşma söz “gurbanlykdyr”. Bu söz dogry aýrylanda, “gündelik” bilen “bozguncylyk” diýenleriň haraba öwüriji iki aýry güýçdügini açyk görkezýär. Uýam White “gurbanlyk” sözüniň adam paýhasy tarapyndan goşulandygny we tekste degişli däldigini anyk belleýär; şol bir parçanyň özünde hem ol Milleritleriň “gündeligi” butparazlyk diýip kesgitlemekde dogry bolandyklaryny görkezýär. On üçünji aýatyň soragynyň içindäki grammatiki düşünjeler Mesih tarapyndan Uýa Whiteyň ýazgylary arkaly seresaplylyk bilen anyklanyldy; we olar degişli tekstler hem-de ylham berlen goşmaça görkezmeler tarapyndan dolandyrylýan mahaly, sorag şudur: “Mukaddes ýeri hem-de Hudaýyň halkyny basgylap geçmeli bolan butparazlyk we papalyk atly iki haraba öwüriji güýç baradaky bu görnüş näçe wagta çenli dowam eder?”

Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.

Şonuň üçin, Nebukadnesar 1798-nji ýylda bolan “ahyryň wagtynda” ýerleşdirilende, ol iman eden adamy aňladýar we şeýlelikde Adventizmiň merkezi sütüni hem-de binýadyna düşünjek “parasatl ylary” aňladýar. Onuň iman etmegi şol wagtda açylyp görkezilen “bilimiň artmagyna” düşünýän “parasatl ylarny” görkezýär; emma onuň öz pygamberlik nyşanlylygy gönüden-göni şu soragyň mowzugy bolan taryhy suratlandyrýar: “butparazlygyň we papalygyň haraba salýan güýjüniň, Hudaýyň halkyny (goşuny) hem-de Hudaýyň mukaddes ýerini depeläp basjak görnüşi näçe wagt dowam eder?” “Bilimiň artmagyna” düşünýän “parasatly gyzlaryň” bir nyşany hökmünde, ol William Milleri aňladýar, çünki Miller 1798-nji ýylda, “ahyryň wagtynda” başlanan taryhda “parasatly” bolanlaryň nyşanydyr.

Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.

Nebukadnesar “ahyryň wagtynyň” ýolgörkeziji nyşanlarynyň bir nyşanydyr, we ol birinji bap bilen utgaşdyrylanda, şol wagtda birinji perişdäniň gelmegini hem aňladýar; çünki dördünji bapda Daniel Nebukadnesara duýduryş habaryny berýän “sagat”, birinji perişdäniň gelen wagtyny görkezýär, we bu 1798-nji ýyldyr. Nebukadnesaryň höküm edilen “sagady”, 1844-nji ýylyň 22-nji oktýabrynda Hudaýyň derňew hökümynyň başlanmagynyň “sagadyny” aňladýardy. Dördünji bapda Nebukadnesaryň nyşanynyň üsti bilen ýüze çykýan ýolgörkeziji nyşanlar miladydan öňki 723-nji ýyl, 538, 1798 (“ahyryň wagty”) we 1844-nji ýylyň 22-nji oktýabrydyr.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Daniel kitabynyň birinji babyndaky Millerit taryhynyň ýol alamatlary, 1798-nji ýylda gelip ýeten “zamanyň ahyrynda” birinji habaryň ygtyýarly edilmeginiň nyşany bolan Ýehoýakim bilen başlanýar. Ýehoýakim arkaly şekillendirilýän birinji habaryň ygtyýarly edilmegi 1840-njy ýylyň 11-nji awgustyny belleýär. Ýehoýakimiň basylyp alynmagy, Kiriň permany bilen tamamlanýan Wawilonyň hökümdarlygynyň ýetmiş ýylyny başlaýar. Danieliň birinji baby iýmit synagy hökmünde görkezilen üç basgançakly synag işini, onuň yzysüre bolsa lakmus synagy bilen tamamlanýan göz bilen görme synagyny kesgitleýär. Şol üç synag 1840-njy ýylyň 11-nji awgustyny aňladýar; şol wagtda Gudratly Perişde, Isa Mesihden başga hiç kim bolmadyk şol Şahs, gökden kiçi kitap bilen inip geldi, we şol wagt Hudaýyň halky ony “iýmelidi”; edil Daniel bilen üç sadakatly ýigidiň Wawilonyň iýmitiniň ýerine gök önümlerden ybarat iýmiti iýmegi saýlap alşy ýaly.

The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.

Şol işiň ikinji synagy, Protestant ybadathanalarynyň Milleriň habaryny (birinji perişdäniň habaryny) ret edişiniň ýüze çykmagyny aňladýardy; şol wagt Millerçi hereket bilen, soňra ýüz dönderen Protestantizm hökmünde pygamberlikdäki wezipesine başlan Protestant ybadathanalarynyň arasynda bir tapawut görlüp başlandy. Ol iki synpyň arasyndaky tapawut, Danyýel bilen üç sany wepaly ýigidiň, Wawilonyň naharyny iýmek ýerine asmanyň iýmitini iýendikleri üçin etleriniň has görmegeý we semiz görünşi ýaly, şonça-da aýdyňdy. Şol tapawut bibliýa ýyly bolan 1843-nji ýylyň ahyrynda (1844-nji ýylyň 19-njy apreli), on gyzyň tymsalyndaky gijä galma wagty gelip ýetende, aç-açan ýüze çykdy.

The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.

Üçünji synag, ýagny aýgytly synag, 1844-nji ýylyň 22-nji oktýabryny alamatlandyrýardy; şol wagt üç ýyldan soň, Nebukadnesaryň özi Danyýeli we üç wepaly ýigidi Babylyň akyldarlaryndan “on esse” üstün diýip höküm edip yglan eden “sagat” gelip ýetdi. Danyýel kitabynyň dördünji babyňy birinji babynyň üstüne goýmak, 1798-nji ýylda başlaýan “ahyryň wagty” bilen başlanýan Millerçi taryhyň ýol belliklerini ýüze çykarýar; 1840-njy ýylyň 11-nji awgustynda birinji perişdäniň habarynyň kuwwatlanmagyny; 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçligi; hem-de 1844-nji ýylyň 22-nji oktýabryndaky beýik lapykeçligi.

Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.

Millerit taryhynyň aýratyn ýol görkeziji alamatlaryny kesgitlemekden başga-da, bu iki bap, “setir üstüne setir” görnüşinde bilelikde garalanda, birinji perişdäniň habaryny görkezýär, iki müň üç ýüz gün baradaky binýatlaýyn taglymatyň mowzugy bolan we weýran ediji iki güýji kesgitleýär, şeýle hem Daniel on ikiniň üç basgançakly synag işini görkezýär; bu iş Daniel kitaby açylanda hemişe ýüze çykýar.

They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.

Olar hem Nebukadnesaryň, 1798-nji ýylda paýhaslylaryň nyşany hökmünde, onuň dördünji bapdaky ikinji düýşi bilen baglanyşykda, hereketi hakyky protestant şahyna öwrülmeli bolan William Millere wekilçilik edýändigini kesgitleýärler. Adventizmiň düýpli hakykatlaryna wekilçilik edýän William Milleriň işi Habakkugyň iki tagtasynda görkezilendir, hem-de şol mukaddes tagtalaryň ikisiniň hem taýýarlanylmagynda Hudaý ýol görkezdi.

There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.

Miller birnäçe pygamberlik hakykatlaryny dogry görmedi, çünki pygamberlik taryhyndaky öz garaýyş nokady oňa haraba goýujy üç güýjüň bardygyny tanamaga ýol bermedi; olar diňe bir butparazlyk (aždarha), papalyk (haýwan) däl, eýsem dinden çykan protestantçylyk hem (ýalançy pygamber) bolup durýar. Hudaýyň ylahy tertibinde, taryhdaky öz garaýyş nokady bilen çäklendirilen Milleriň şol pygamberlik düşünjeleri Habakkugyň iki mukaddes tagtasynda görkezilmedi.

Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.

Danyýlyñ dördünji babyndaky Nebukadnesaryň ikinji düýşi, William Milleriň ikinji düýşüni aňladýar. Iki düýş hem “ýedi wagt” meselesine degişlidir, we Milleriň düýşi 1863-nji ýylda başlanan hem-de Gije ýary gijeki Gykylyga çenli güýçlenýän onuň işiniň ret edilişini kesgitleýär. Iki düýş hem dargadylyş döwründen soň täzeden dikeldilen bir patyşalyk bilen tamamlanýar. Şol sebäpli, 1798-nji ýylda möhüri açylan Ulaý derýasynyň görnüşine gös-göni garamazdan öň, Milleriň ikinji düýşüne gararys.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with 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.

> „Men düýş gördüm: Hudaý görünmeýän bir eli arkaly maňa uzynlygy takmynan on dýuým, ini we boýy alty dýuým bolan, gara agaçdan we dürlerden nepis nagyşlanyp ýasalan ajaýyp bir sandyjyk iberdi. Şol sandyjyga bir açar berkidilen eken. Men dessine açary alyp sandyjygy açdym; şonda men haýran galyp, geňirgenip, onuň içinde her dürli görnüşdäki we ululykdaky şaý-sepleri, göwherleri, gymmatbahaly daşlary, şeýle hem her dürli ölçegdäki we gymmatdaky altyn-kümüş teňňeleriň sandygyň içinde öz-öz ýerlerinde ajaýyp tertip bilen ýerleşdirilendigini gördüm; we şol tertipde ýerleşdirilişi bilen olar diňe Gün bilen deňeşdirip boljak bir nur we şöhraty şöhlelendirýärdiler.

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> Men onuň içindäki zatlaryň şöhratlylygy, gözelligi we gymmaty sebäpli ýüregim şatlykdan joşup dursa-da, bu ajaýyp görnüşden diňe özüm lezzet almagyň meniň borjum däldir diýip oýlandym. Şonuň üçin ony otagymdaky orta stoluň üstünde goýdum we islegi bolanlaryň hemmesiniň gelip, bu durmuşda adam tarapyndan görülip-eşidilen iň şöhratly hem-de iň nurana görnüşi görüp biljekdikleri barada habar berdim.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Adamlar gelip başladylar, ilk başda sany azdy, emma kem-kemden köpçülige öwrüldiler. Olar ilkinji gezek sandyga seredenlerinde, haýran galyp, şatlyk bilen gygyryşardylar. Emma tomaşaçylar köpelende, her kim gymmatbaha daşlara el urup başlady, olary sandykdan çykaryp, stoluň üstüne seçeläp taşlaýardy. Men eýesiniň sandygy hem-de gymmatbaha daşlary ýene meniň elimden talap etjekdigini oýlap başladym; eger men olaryň seçelenmegine ýol bersem, olary öňküsi ýaly ýene sandykdaky öz orunlaryna hiç haçan ýerleşdirip bilmezdim; hem-de men bu hasabatlylygy hiç wagt çekip bilmerin diýip duýdum, çünki ol örän agyr boljakdy. Şonda men adamlardan olara el urmamazlygy, hem-de olary sandykdan çykarmamazlygy ýalbaryp başladym; emma men näçe köp ýalbarsam, olar şonça-da beter seçeläp taşlaýardylar; indi bolsa olar olary tutuş otagyň içine, ýere we otagdaky her bir mebeliň üstüne pytradýan ýalydylar.

> “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.

> “Men soňra olaryň hakyky gymmat bahaly daşlaryň we teňňeleriň arasyna galp gymmat bahaly daşlaryň we ýasama teňňeleriň hasapsyz köp mukdaryny saçandyklaryny gördüm. Men olaryň beýle pes niýetli hereketine we nankörlügine gaty gaharlanyp, bu sebäpli olary ýazgardym we käýedim; emma men näçe köp ýazgarsam, şonça-da olar galp gymmat bahaly daşlary we ýalan teňňeleri hakyky zatlaryň arasyna saçdylar.

> “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.

> “Şondan soň men bedeniň janynda gynandym hem-de olary otagdan kowup çykarmak üçin fiziki güýji ulanyp başladym; emma men birini daşaryk itekläp çykarýarkam, ýene üçüsi içeri girýärdi-de, hapa-hujuny, agaç ýonuşgalaryny, çägäni hem-de her dürli zir-zibilleri getirýärdi; ahyrda olar hakyky ähli gymmatbaha daşlaryň, almazlaryň we teňňeleriň hemmesini örtüp goýdular, şeýlelikde olaryň hiç biri gözden görünmän galdy. Olar meniň sandyjagymy hem parçalap, onuň böleklerini şol zir-zibilleriň arasyna seçip taşladylar. Men meniň hasratyma-da, gaharyma-da hiç bir adamyň üns bermeýändigini oýladym. Men bütinleý ruhdan düşdüm, göwnüçökgün boldum-da, oturyp agladym.

> “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.

> “Şeýlelik bilen, öz beýik ýitgim we jogapkärçiligim sebäpli aglap, hasrat çekip otyrkam, Hudaýy ýatladyň-da, maňa kömek ibermegini yhlas bilen dileg etdim. Derrew gapy açyldy, we otaga bir adam girdi; şol wagt adamlaryň hemmesi otagdan çykyp gitdi. Ol elinde tozan süpürgiç bolup, penjireleri açdy-da, otagyň içindäki tozan bilen hapalary süpürip çykarmaga başlady.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Oňa saklanmagyny ýalbaryp haýyş etdim, çünki harabalyklaryň arasynda dargap ýatan käbir gymmat bahaly şaý-sepler bardy.

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Ol maňa: “gorkma”, diýdi, çünki Ol “olaryň aladasyny eder.”

> “Then, while 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. 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.

> “Soňra ol tozany we hapa-hupany, galp gymmatbahaly daşlary we galp teňňeleri süpürip taşlaýarka, olaryň ählisi bulut ýaly ýokary galyp, penjireden daşary çykdy, şemal hem olary alyp gitdi. Alagaraňkylykda men bir salym gözlerimi ýumdum; olary açanymda, ähli hapa-hupat ýitip gidipdi. Gymmatbahaly şaý-sepler, almazlar, altyn we kümüş teňňeler otagyň hemme ýerine bol-elin saçylyp ýatyrdy.

> “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.

> Soňra ol stoluň üstüne öňküsinden has uly hem has owadan bir sandygy goýdy-da, birgiden edip gymmatbahalary, göwherleri, teňňeleri ýygnap, barysy galýança sandygyň içine atdy; göwherleriň käbirleri iňňe ujundan hem uly bolmasa-da, ýekeje-de galmady.

> “He then called upon me to ‘come and see.’

> Soň ol meni: «Gel-de, gör» diýip çagyrdy.

> “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, 81–83.

> “Tabyda seretdim, emma gözlerim onuň görnüşinden gamaşdy. Olar öňki şöhratyndan on esse artyk şöhle saçýardy. Men olary şol erbet adamlaryň, olary saçyp, tozana basan aýaklary tarapyndan çägä sürtülip arassalanandyr diýip pikir etdim. Olar tabyda gözel tertipde, hersi öz ýerinde goýlupdy; olary içine atan adamyň hiç bir görnüp duran zähmet yzlary ýokdy. Men begençden gygyrdym, we şol gygyryş meni oýatdy.” Irki Ýazgylar, 81–83.

We will address Miller’s dream in the next article.

Milleriň düýşüni indiki makalada ara alyp maslahatlaşarys.

The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.

Aşakdaky ýazgy, Jeýms Uaýt tarapyndan Uilýam Milleriň düýşüni Advent Herald neşirinde çap eden mahaly, Milleriň ikinji düýşüne ýazylan girişdir.

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Aşakdaky düýş iki ýyldan hem gowrak wagt mundan ozal Advent Herald-da neşir edildi. Şonda men onuň biziň geçmişdäki Ikinji Geliş tejribämizi açyk görkezýändigini gördüm we Hudaýyň bu düýşi dargap giden süri üçin peýda hökmünde berendigine düşündim.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Rebbiň beýik hem gorkunç gününiň golaýlaşýandygynyň alamatlarynyň arasynda Hudaý düýşleri goýandyr. Serediň: Ýowel 2:28–31; Resullaryň işleri 2:17–20. Düýşler üç ýol bilen gelip biler; birinjiden, ‘köp işiň köplüginden.’ Serediň: Wagyzçy 5:3. Ikinjiden, Şeýtanyň haram ruhunyň we aldawynyň astynda bolanlar, onuň täsiri arkaly düýş görüp bilerler. Serediň: Kanuny gaýtalamak 8:1–5; Ýermeýa 23:25–28; 27:9; 29:8; Zekerýa 10:2; Ýahuda 8. Üçünjiden bolsa, Hudaý öz halkyna hemişe düýşler arkaly, azda-kände, öwredip gelipdir we henizem öwredýär; bu düýşler perişdeleriň hem-de Mukaddes Ruhuň üsti bilen gelýär. Hakykatyň aýdyň nurunda duranlar, Hudaýyň özlerine düýş beren wagtyny bilerler; şolar ýalan düýşler arkaly aldanyp, dogry ýoldan çykarylmazlar.”

> “‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “‘Ol oňa şeýle diýdi: Indi sözlerimi diňläň; araňyzda pygamber bar bolsa, Men Reb oňa Özüm hakda görnüşde aýan bolaryn we onuň bilen düýşde gepleşerin.’ Sanlar 12:6. Ýakup şeýle diýdi: ‘Rebbiň perişdesi düýşde meniň bilen gepleşdi.’ Gelip çykyş 31:11. ‘Hudaý gijäniň düýşünde arameý Labananyň ýanyna geldi.’ Gelip çykyş 31:24. Ýusubyň düýşlerini okaň, [Gelip çykyş 37:5–9], soňra olaryň Müsürde nähili ýerine ýetendiginiň gyzykly hekaýasyny okaň. ‘Gibgonda Reb gijeki düýşde Süleýmana göründi.’ 1 Patyşalar 3:5. Danyýeliň ikinji babyndaky beýik we möhüm heýkel düýşde berildi, ýedinji babyndaky dört haýwan hem, we ş.m. Şeýle hem Hirodes körpe Halasgäri ýok etmäge synananda, Ýusuba düýşde Müsüre gaçmak barada duýduryş berildi. Matta 2:13.”

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> “‘Soňky günlerde şeýle bolar, diýip Hudaý aýdýar, Men Öz Ruhumdan ähli bedeniň üstüne guýaryn; ogullaryňyz we gyzlaryňyz pygamberlik ederler, ýaş ýigitleriňiz görnüşler görerler, garrylaryňyz bolsa düýşler görerler.’ Resullar 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> Pygamberlik peşgeşi, düýşler we görnüşler arkaly, bu ýerde Mukaddes Ruhuň miwesidir we ahyrky günlerde alamat düzmek üçin ýeterlik derejede aýan edilmelidir. Ol Hoş Habar ybadathanasynyň peşgeşleriniň biridir.

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.

> “‘Ol käbirlerini resullar, käbirlerini PEÝGAMBERLER, käbirlerini hoş habarçylary, käbirlerini hem çopanlar we mugallymlar etdi; mukaddesleriň kämilleşdirilmegi, gulluk işiniň ýerine ýetirilmegi, Mesihiň bedeniniň bina edilmegi üçin.’ Efesliler 4:11–12.

> “‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> «Hudaý ýygnakda käbirlerini goýdy: ilkinji ilçiler, ikinjiden PYGAMBERLER» we ş.m. 1 Korinfliler 12:28. «PYGAMBERLIKLERI äsgermezlik etmäň». 1 Selanikliler 5:20. Şeýle hem serediň: Resullar 13:1; 21:9; Rimliler 7:6; 1 Korinfliler 14:1, 24, 39. Pygamberler ýa-da pygamberlikler Mesihiň ýygnagynyň bina edilmegi üçindir; we olaryň hoş habarçylar, çopanlar we mugallymlar bes edilmezinden öň bes edilmelidigi barada Hudaýyň Sözünden getirilip bilinjek hiç bir subutnama ýokdur. Emma garşy çykýan şeýle diýýär: «Ýalan görnüşler we düýşler şeýle köp boldy welin, men munuň ýaly hiç zada ynam edip bilemok». Şeýtanyň galpy hem bardyr, bu dogrudyr. Onuň hemişe ýalan pygamberleri bolupdy, we elbetde, onuň aldawynyň we ýeňşiniň bu soňky sagadynda hem olara garaşyp bileris. Şeýle aýratyn ylhamlary galp nusgasynyň bardygy sebäpli ret edýänler, şol bir derejede biraz öňe gidip, Hudaýyň özüni düýşde ýa-da görnüşde adama asla açmandygyny hem inkär edip bilerler, çünki galp nusga hemişe bolupdy.

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Düýşler we görnüşler Hudaýyň Özüni adama aýan eden serişdesidir. Ol pygamberlere şu serişde arkaly gepledi; pygamberlik peşgeşini Hoş Habar ýygnagynyň peşgeşleriniň arasyna goýdy we düýşler bilen görnüşleri «SOŇKY GÜNLERIŇ» beýleki alamatlary bilen bir hatarda goýdy. Omyn.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.

> “Ýokardaky belliklerimdäki maksadym garşylyklary Mukaddes Ýazgylara laýyklykda aradan aýyrmak we okyjynyň aňyny aşakdakylara taýýarlamak boldy.” Jeýms Waýt.

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