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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Five

Yoel kitaby we Laodikiýaly Ýedinji gün Adventist Ybadathanasy - Otuz bäşinji bölüm

Number Thirty-Five

Otuz Bäşinji San

Author

Jeff Pippenger

Published

January 27, 2026

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On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.

“Ilkinji Ýazgylaryň” 81-nji sahypasynda (“81” bolsa bir ylahy Beýik Ruhanynyň hem-de segsen ruhanynyň nyşanydyr) William Milleriň ikinji düýşi ýazga geçirilendir. Nebukadnesar ýaly, William Miller hem iki düýş gördi. Danyýel kitabynyň dördünji babyndaky Nebukadnesaryň ikinji düýşi, Lewiler 26-daky Musanyň “ýedi gezek” diýen düşünjesiniň çäginde ýerleşdirilendir. Miller 2,520-ni öwredende, oňa “ýedi gezek” diýip at beren hem bolsa, Lewiler 26-daky “ýedi gezek” düşünjesini düşündirmek üçin Danyýel kitabynyň dördünji babyndan peýdalandy. Miller özüniň Nebukadnesar arkaly typsallaşdyrylandygyny tanamady, emma dördünji bapdaky Nebukadnesaryň 2,520 güni, Milleriň düýşüne toprak süpüriji adam gelmezinden öň, hem “saçmak” sözi arkaly, hem-de onuň “ýedi gezek” bolup geçýändigi hakykaty arkaly aňladylýar.

Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

Miller Sister White tarapyndan “Ata Miller” diýlip atlandyrylýar, emma bu katolikleriň edişi ýaly butparaz manyda däl-de, eýsem ata Ybraýym mysalyndaky ýaly patriarhal manydadyr. Miller bir nyşandyr; ol äht adamy bolup, ýüz kyrk dört müň bilen baglaşyljak soňky äht ýolundaky Mukaddes Kitabyň nyşanlarynyň zynjyryny wekilçilik edýär. Ýoel soňky günlerde garrylaryň düýş görjekdigini bize habar berýär, we William Miller biziň taryhymyzyň şol garrysydyr, şeýle hem William Tyndale-nyň şu pygamberligini ýerine ýetiren daýhandyr: “Eger Hudaý ömrümi bagyşlasa, köp ýyllar geçmänkä men şeýle ederin: ýer sürýän bir oglan Mukaddes Ýazgylary senden has gowy biler.”

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Hudaý Öz perişdesini Mukaddes Ýazgylara iman etmedik bir daýhanyň ýüregine täsir etmek, ony pygamberlikleri derňäp gözlemäge gönükdirmek üçin iberdi. Hudaýyň perişdeleri şol saýlanyp alnan kişä gaýta-gaýta göründiler, onuň aklyna ýol görkezmek we Hudaýyň halky üçin hemişe garaňky bolup gelen pygamberlikleri onuň düşünjesine açmak üçin. Hakykatyň zynjyrynyň başlangyjy oňa berildi, we ol halka üstüne halka gözleg etmäge alyp barlyp, ahyrsoňy Hudaýyň Sözüne haýranlyk we buýsanç bilen nazar saldy. Ol şol ýerde hakykatyň kämil bir zynjyryny gördi. Öň ylham berlen däl diýip hasap eden şol Söz indi onuň göz öňünde öz gözelligi we şöhraty bilen açyldy. Ol Mukaddes Ýazgylaryň bir böleginiň beýleki bir bölegini düşündirýändigini gördi, we haçan-da bir aýat onuň düşünjesi üçin ýapyk bolsa, Sözüň başga bir ýerinde ony düşündirýän zady tapdy. Ol Hudaýyň mukaddes Sözüne şatlyk, iň çuňňur hormat we haýbat bilen garady.” Early Writings, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

Miller Tyndale-yň pygamberlik eden sözüni ýerine ýetiren daýhan boldy, we onuň Daniel 8:14-iň açylmagy arkaly ýygnan pygamberlik bilimini ilkinji gezek neşir etmegi, Injiliň King James Version-y neşir edilenden iki ýüz ýigrimi ýyl soň, 1831-nji ýylda boldy. John Wycliff, William Tyndale we 1611-nji ýylda King James Injiliniň neşir edilmegi, iki ýüz ýigrimi ýyllyk pygamberligiň başlanýan üç bellik nokadyny aňladýar; bu pygamberlik Tyndale-yň ýer sürýän oglunyň, yzyndan ýene iki perişdäniň gelmeli bolan birinji perişdäniň habaryna Hudaýyň Sözüni açjak döwründe tamamlanýar. Şol birinji perişde 1798-nji ýylda, üçünjisi bolsa 1844-nji ýylda geldi. Wycliff, Tyndale we King James Tyndale-yň öňünden aýdan sözini ýerine ýetirjek daýhan bilen baglanyşýar, we ol 1798-nji ýyldan 1844-nji ýyla çenli üç perişdäniň taryhyny alamatlandyrjakdy.

William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.

Uilýam Milleriň alfa açyşy Levililer ýigrimi altydaky 2,520 ýyl, onuň omega açyşy bolsa Daniýel 8:14-däki 2,300 ýyldyr. Ýahudanyň 2,520 ýyllyk dargadylyşy b.e.ö. 677-nji ýylda başlap, 1844-nji ýylda tamamlandy. Daniýel 8:14-däki 2,300 ýyl 1844-nji ýylda tamamlandy. Bularyň ikisi hem 1844-nji ýylda bilelikde tamamlandy, hem-de Uilýam Milleriň alfa we omega açyşlarynyň başlangyç nokatlarynyň arasynda iki ýüz ýigrimi ýyl aralyk bardy. “Iki ýüz ýigrimi” Uilýam Milleriň, iki şaýadyň esasynda, nyşanydyr. Milleriň alfa we omega açyşlary 1798 we 1844-nji ýyllar arkaly görkezilýär. Demirgazyk patyşalygyna garşy bolan 2,520 ýyllyk dargadylyş 1798-nji ýylda tamamlandy, hem-de kyrk alty ýyldan soň, 1844-nji ýylda 2,300 ýyl tamamlandy.

The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.

1798-nji ýylda tamamlanan 2,520 ýyl şol senäni alamatlandyrýar, we 1844-nji ýylda tamamlanan Ýehuda garşy bolan 2,520 ýyl iki ýüz ýigrimi ýyllyk döwri emele getirýär. Munuň manysy, Ysraýyl garşy bolan 2,520 peýgamberlik döwri bolan kyrk alty ýyly emele getirýär, we Ýehuda garşy bolan 2,520 peýgamberlik döwri bolan iki ýüz ýigrimi ýyly emele getirýär. Şol döwrüň alfasy b.e. öň 677-nji ýyl, omegasy bolsa b.e. öň 457-nji ýyl bolup, munuň manysy kyrk alty ýyllyk döwrüň hem-de iki ýüz ýigrimi ýyllyk döwrüň alfasy 2,520 bilen aňladylýar, we iki çyzygyň hem omegasy 2,300-dür. 2,520 ýyllyk iki “dargadylyş” 2,520 bilen başlanýan we 2,300 bilen tamamlanýan bir döwrüň iki şaýadyny berýär. Şol çyzyklaryň ikisi hem William Milleriň alfa we omega açyşlaryny kesgitleýär.

> “William Miller’s Dream

> “William Milleriň Düýşi”

> “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, görünmeýän bir el arkaly Hudaýyň maňa takmynan on dýuým uzynlygynda we alty dýuým inliliginde, eben agajyndan ýasalan hem-de merjenler bilen çylşyrymly nagyşlanyp bejerilen ajaýyp bir sandyjagyň iberilendigini düýşümde gördüm. Sandyjaga bir açar berkidilipdir. Men dessine açary alyp, sandyjagy açdym; şonda haýranlygym we geň galmagym içinde, onuň dürli görnüşli we dürli ululykdaky gymmat bahaly zatlar, almazlar, gymmatbaha daşlar, dürli möçberdäki we dürli gymmatlyndaky altyn hem kümüş teňňeler bilen doludygyny gördüm; olar sandyjagyň içindäki öz-özlerine degişli orunlarynda gözel tertip bilen ýerleşdirilipdi; şeýle tertipde ýerleşdirilen bu zatlar bolsa diňe gün bilen deňeşdirip boljak bir nur we şöhrat şöhlelendirýärdi.

> “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.

> “Munuň içindäkileriň şöhleliligi, gözelligi we gymmatlylygy sebäpli ýüregim joşup begenýänem bolsa, bu ajaýyp görnüşden ýeke özüm lezzet almagyň meniň borjum däldir diýip pikir etdim. Şonuň üçin ony otagymdaky orta stoluň üstünde goýdum-da, isleg bildirýänleriň hemmesiniň gelip, bu durmuşda adam tarapyndan görlen iň şöhratly we iň şöhleli görnüşi görüp biljekdigini 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.

> Halk gelip başlady, ilki bilen sany azdy, emma barha köpçülige öwrüldi. Olar ilkinji gezek sandygyň içine seredenlerinde, haýran galyp, şatlykdan ses ederlerdi. Emma tomaşaçylar köpelende, olaryň hemmesi göwherlere el urup başlardy, olary sandygyň içinden çykaryp, stoluň üstüne dargadardy.

> “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.

> Men pikir edip başladym welin, eýesi tabydy hem-de gymmatbaha şaý-sepleri ýene-de meniň elimden talap eder; eger olaryň pytran bolmagyna ýol bersem, olary öňküsi ýaly ýene-de tabydyň içindäki öz orunlaryna hiç haçan goýup bilmerin; hem-de bu jogapkärçiligi hiç haçan çekip bilmejekdigimi duýdum, çünki ol örän agyr bolardy. Şondan soň men adamlara olara el urmaly däldiklerini, hem-de olary tabydyň içinden çykarmaly däldiklerini ýalbaryp aýdyp başladym; emma näçe köp ýalbarysam, şonça-da köp pytradýardylar; indi bolsa, edil olary otagyň ähli ýerine — ýere hem-de otagdaky her bir mebeliň üstüne — pytradýan ýaly görünýärdiler.

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> Soň men olaryň hakyky gymmatbaha daşlaryň we teňňeleriň arasyna hasapsyz köp mukdarda galp gymmatbaha daşlary hem-de ýalan teňňeleri seçip goýberendiklerini gördüm. Men olaryň şol bihaýa hereketine we nankörlügine örän gaharlandym, şonuň üçin olary ýazgardym we käýedim; ýöne näçe köp ýazgarsam, şonça-da olar galp gymmatbaha daşlary we ýalan teňňeleri hakyky zatlaryň arasyna has köp seçip goýberýärdiler.

> “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 özümiň ten janymda gaty bimaza boldum-da, olary otagdan kowup çykarmak üçin beden güýjüni ulanmaga başladym; emma men olaryň birini itekläp çykaryp durkam, ýene üçüsi içeri girerdi-de, hapa, agaç ýonuşgalaryny, gumy we her dürli zir-zibilleri daşap getirerdiler, ahyrynda olar hakyky ähli göwher daşlaryny, almazlary we teňňeleri doly örtüp goýdular, şeýdip olaryň hemmesi gözden gizlendi. Şeýle hem olar meniň sandyjagymy bölek-bölek edip ýyrtyp, onuň böleklerini zir-zibiliň arasyna dargatdylar. Men öz hasratyma-da, gaharyma-da hiç bir adamyň üns bermeýändigini pikir etdim. Men bütinleý umytsyzlyga we ruhdan düşgünlige gaplandym-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.

> “Şeýlelikde, uly ýitgim we jogapkärçiligim sebäpli aglap, hasrat çekip durkam, Hudaýy ýatladym-da, maňa kömek ibermegini yhlas bilen dileg etdim.

> “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.

> “Derrew gapy dessine açyldy, bir adam otaga girdi; şonda adamlaryň hemmesi otagdan çykyp gitdi; ol bolsa elinde kir çotgasy bilen penjireleri açdy-da, otagyň içindäki kirleri we hapalary süpürip çykaryp başlady.

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

> “Men Oňa sabyr etmegini ýalbaryp haýyş etdim, çünki harabalyklaryň arasynda dargap ýatan käbir gymmatbaha jöwherler bardy.

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

> Ol maňa: «Gorkma», diýdi, çünki Ol «olara ideg 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.

> “Soň, ol tozany we zir-zibilleri, galp gymmatbaha daşlary we ýalan teňňeleri süpürip aýyrýarka, olaryň hemmesi bulut dek göterilip, penjireden daşary çykdy, şemal bolsa olary alyp gitdi. Başagaýlykda gözlerimi bir salym ýumdum; olary açanymda, zir-zibilleriň barysy ýitipdi. Gymmatbaha şaý-sepler, almazlar, altyn-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 üstünde öňküsinden has uly we has gözel bir sandyjy goýdy-da, şaý-sepleri, göwherleri, teňňeleri owurtlap-owurtlap ýygnap, sandyja taşlady; ahyrynda hiç biri galmady, hernäçe göwherleriň käbiri iňňäniň ujundan hem uly bolmasa-da.

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

> Soňra 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.

> “Men sandyga nazar saldym, emma gözlerim bu görnüşden gamaşdy. Olar öňki şöhratyndan on esse artyk şöhle saçýardy. Men olary tozana dargadyp, aýak astyna alan şol erbet adamlaryň aýaklary arkaly çägede arassalanyp, ýylmanyp çykandyr öýtdüm. Olar sandygyň içinde ajaýyp tertip bilen, hersi öz ýerinde ýerleşdirilipdi; olary onuň içine atan adamyň çeken azabynyň hiç hili göze görünýän yzy ýokdy. Men şatlykdan gygyrdym, we şol gygyrşy meni oýardy.” Early Writings, 81–83.

Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.

“81” sahypadan başlap, ruhanylaryň bir nyşany hökmünde, düýş Laodikiýanyň Ýedinji gün Adwentist ybadathanasynyň işiniň taryhyny—Ylahylygyň William Milleriň ynsanlygy arkaly jemlän binýat hakykatlaryny ýykmak işiniň taryhyny—kesgitleýär. Bu taryh Milleriň “örän şatlyk bilen gygyryp” we şol gygyryşyň ony “oýarmagy” bilen tamamlanýar. Düýşde görkezilen bu taryh üçünji perişdäniň güýçli nidasynda, ýagny Gije ýarymy nidasynyň iň ýokary derejesinde, öz jemine gelýär. Milleriň düýşüniň taryhy beýanaty, Millerçi taryhyň ýol belgilerini hem aňladýar, şonuň üçin ol ýüz kyrk dört müňüň hereketiniň parallel taryhyny hem aňladýar. Şeýle hem ähmiýetli tarapy şudur: düýşüň taryhy şekillendirişi 2023-nji ýylda gaýtadan gaýtalanyp başlan taryhyň pygamberlik fraktalyny hem öz içine alýar.

The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”

Ýüz kyrk dört müňüň taryhynda ykrar edilen hakykatyň gymmatbahaly daşlary 2004-nji ýylda, soňra bolsa ýene 2012-nji ýylda, Habakkukyň Tablisalarynyň tanyşdyrylyşy dargadylmaga ýazylan bir topary jemlän mahaly, köpçülige degişli ýazgyda ýerleşdirildi. Şol hakykatlar 2004-nji ýylda, 1989-njy ýylda möhüri açylan hakykatlaryň ilkinji tanyşdyrylyşy bilen, stoluň üstünde goýuldy. Şonda habary “az” sanly adamlar göz öňünde tutdylar, emma 2012-nji ýylda Habakkukyň Tablisalary diýen at bilen atlandyrylan 95 tanyşdyrylyşdan ybarat tapgyr mähelläni çekip getirdi, çünki “adamlar gelip başladylar, ilki san taýdan az boldular, emma köpelip mähellä öwrüldiler.”

From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.

2012-nji ýyldan 2020-nji ýylyň 18-nji iýulyna çenli şol hakykatlar kem-kemden dargadyldy we harabalyklaryň astynda örtüldi. 2020-nji ýylyň 18-nji iýulynda Habakkugyň Tagtalarynyň habarynyň tarapdarlary üç ýarym gün möhlet bilen dargadyldy.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Olar öz şaýatlyklaryny tamamlanlarynda, düýpsüz çuňlukdan çykýan wagşy jandar olar bilen uruş eder, olary ýeňer we öldürer. Olaryň jesetleri ruhy manyda Sodom we Müsür diýlip atlandyrylýan, şeýle hem Rebimiz haça çüýlenen uly şäheriň köçesinde ýatar. Halklardan, tirelerden, dillerden we milletlerden bolanlar olaryň jesetlerine üç ýarym gün serederler we olaryň jesetleriniň mazara goýulmagyna ýol bermezler. Ýer ýüzünde ýaşaýanlar olar sebäpli şatlanarlar, begenişerler we biri-birine sowgat ibererler; sebäbi bu iki pygamber ýer ýüzünde ýaşaýanlary azaplapdy. Ylham 11:7–10.

On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.

2023-nji ýylyň 30-njy dekabryndaky Şenbe güni Future for America 2020-nji ýylyň 18-nji iýulyndan bäri ilkinji açyk ýygnagy hökmünde Zoom ýygnagyna goşuldy. 2023-nji ýylyň 30-njy dekabry 2020-nji ýylyň 18-nji iýulyndan soň 1,260 gün, ýagny “üç gün ýarym” bolýar. Ylýas bilen Musa köçede öli ýatan mahaly, beýleki topar “şatlanýar”. Future for America 2023-nji ýylyň iýul aýynda pygamberlik habaryny neşir etmäge gaýtadan başlapdy, sebäbi şonda bütin ýer ýüzüne gitmeli bolan habar pygamberlik zerurlygy boýunça “çölden” çykmalydy. Üç ýarym gün, ýa-da 1,260 gün çöldür.

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

> Aýal çöl ýere gaçyp gitdi; şol ýerde onuň üçin Hudaý tarapyndan taýýarlanan bir ýer bardy, ony şol ýerde müň iki ýüz altmyş gün eklärler. Ylham 12:6.

The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.

“Çöl” “müň iki ýüz altmyş gün”dir, ýagny 1,260 gündir, şol bir wagtda hem “üç gün ýarym” bolup, Ylham 12:6-da görkezilýär, we “126” bolsa 1,260-yň ondan biridir. Şonda möhri açylan haýran galdyryjy hakykatlaryň biri hem Levililer 26-daky “ýedi gezek” doga-dileginiň berjaý edilmegi hökmünde toba etmegiň zerurlygydy.

1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.

1,260 gün 2,520 günüñ hem bir nyşanydyr. Demirgazyk patyşalygyna garşy bolan “ýedi wagt” b.e. öň 723-nji ýylda başlap, 1798-nji ýylda tamamlandy. Orta nokady 538-nji ýyldyr; şeýlelik bilen, butparazlygyň mukaddes ýeri we goşuny depelän 1,260 ýyl, onuň yzyndan bolsa papalygyň mukaddes ýeri we goşuny depelän 1,260 ýyl emele gelýär. Bu pygamberlik gurluşy Mesihiň çokundyrylmagyndan haça çenli bolan 1,260 gün bilen sazlaşýar; onuň yzyndan bolsa hoş habaryň başga milletlere baryp ýeten b.e. 34-nji ýylyna çenli 1,260 pygamberlik güni gelýär. Şeýlelikde, iki şaýadyň esasynda 1,260 — 2,520 günüň bir bölegidir, ýa-da Musanyň Lewiler 26-daky “ýedi wagtydyr”.

The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “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.”

2020-nji ýylyň 18-nji iýulyndaky Sabatdan 2023-nji ýylyň 30-njy dekabryndaky Sabada çenli dowam eden çölde ses döwri 2023-nji ýylyň iýulynda gygyryp başlady, we “çöl” döwri 2023-nji ýylyň 30-njy dekabryndaky Sabatda tamamlananda, Musanyň we Ylýasyň direlişi geldi. Ol sesiň habary, her bir reforma hereketindäki paralel ilkinji lapykeçlikleriň ýolbelgisiniň on gyz hakyndaky tymsalyň çäginde 2020-nji ýylyň 18-nji iýuly baradaky ýalan çaklamany düşündirendigini kesgitledi. Ol erkekleri we aýallary Lawilar 26-daky doga bilen nyşanlanan toba çagyrdy. Milleriň düýşi hut şol toba nyşanlandyrýar, haçan-da ol şeýle diýip ýazanda: “Men beýdip özümiň uly ýitgim we jogapkärçiligim üçin aglap we matam tutup durkam, Hudaýy ýatladym, we Onuň maňa kömek ibermegini yhlas bilen dileg etdim.”

## Come and See

Gelip Görüň

Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”

Milleriň düýşi “gel-de gör” diýen iki çagyryş arkaly bölünýär. Birinji gezek Miller adamlary “gel-de görmäge” çagyrýar, ikinji gezek bolsa “kir çotgaçy adam” Milleri gelip görmäge çagyrýar. “Gel-de gör” — möhri açylan pygamberlik hakykatyny görkezýän pygamberlik nyşanydyr. Ilkinji dört möhriň her birinde “gel-de gör” diýen buýruk bar.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.

> Guzy möhürleriň birini açanda, men muny gördüm; şonda ýyldyrymyň gürrüldisi kimin bir sesi eşitdim, dört jandaryň biriniň: «Gel-de gör» diýendigini eşitdim. … Ol ikinji möhüri açanda, ikinji jandaryň: «Gel-de gör» diýendigini eşitdim. … Ol üçünji möhüri açanda, üçünji jandaryň: «Gel-de gör» diýendigini eşitdim. … Ol dördünji möhüri açanda, dördünji jandaryň sesiniň: «Gel-de gör» diýendigini eşitdim. Ylham 6:1, 3, 5, 7.

The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.

Milläriň düýşüniň başyndaky «gel-de gör» — alfadyr, ahyryndaky «gel-de gör» bolsa omegadyr. Düýş, düýşüň başyndaky möhürleriň açylmagyny şeýle gymmat bahaly daşlar hökmünde tanadýar: olar «tertibe salnanda, diňe güne deňelip biljek bir nur we şöhrat şöhlelendirýärdiler». Haçan-da Mesih Milläri omegany «gel-de görmäge» çagyranda, Miller şeýle diýýär: «gözlerim bu görnüşden çaşyryldy. Olar öňki şöhratyndan on esse ýagty saçýardy.» Alfa nury gün kimin idi, omega nury bolsa günüň nurundan on esse artykdy.

## Scatter

Saçmak

Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”

Milliriň hasrady we toba etmegi ilkinji “gel-de gör” bilen başlap, soňky “gel-de gör” bilen tamamlanýan döwrüň ahyrynda şekillendirilýär. Milleriň halka bir habary açyp görkezmegi bilen başlanýan, soňra bolsa Mesihiň Miller üçin bir habary açyp görkezmegi bilen tamamlanýan döwürde “dargatmak” sözi “ýedi gezek” görkezilýär. Miller bu sözi ýene ulanar, emma ilkinji we soňky açyp görkezmegiň arasynda “dargatmak” “ýedi gezek” beýan edilýär. Mukaddes Kitap “ýedi gezek” hökümüni “dargatmak” sözi bilen kesgitleýär.

> And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.

> Men sizi milletleriň arasyna dargadaryn, yzyňyzdan gylyç çykararyn; ýurduňyz çol bolar, şäherleriňiz bolsa weýran bolar. Leviticus 26:33.

The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.

Milleriň ýüze çykaran iň ilkinji hakykaty Levililer kitabynyň ýigrimi altynjy babyndaky “ýedi wagt” boldy, we onuň düýşünde Milleriň habarynyň neşir edilmegi bilen Mesihe degişli habaryň neşir edilmeginiň arasyndaky döwürde, William Milleriň işi arkaly şekillendirilen ähli esas goýujy hakykatlaryň Laodikeýaly Ýedinji Gün Adventizminiň ylahyýatçylarynyň hapa galyndylary we galp teňňeleri bilen örtülmelidigi görkezildi. Esas goýujy hakykatlaryň şol ret edilşi alfa bilen omeganyň arasyndaky taryhyň içinde ýedi saçraýyş hökmünde şekillendirilýär. “Ýedi wagt” William Milleriň işiniň nyşanydyr, bu bolsa öz gezeginde Ýedinji Gün Adventizminiň esaslaryny emele getirýär; şol esaslaryň hut merkezi sütüni bolsa Daniel 8:14-däki 2,300 günden ybaratdyr. Munuň görkezýäni şudur: William Milleriň ilkinji, ýagny alfa açyşy bolan 2,520 ýyllyk saçraýyş, William Milleriň omega açyşy bolan 2,300 gün bilen tamamlanan bir döwrüň başlangyjyny belleýär.

When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.

Laodikeyaly Ýedinji Gün Adwentizmi 1863-nji ýylda “ýedi wagty” bir gyra süýşürende, olar William Milleriň ilkinji açyşyny bir gyra süýşürdiler; bu bolsa onuň alfa açyşy we onuň binýatlaýyn açyşy bolupdy. Milleriň açyşlarynyň iň soňkysy 2,300 gün bolup, bu onuň omega açyşy hem-de onuň täç daşy bolan açyşy bolupdy. 1798-nji ýylda tamamlanan “ýedi wagt” 2,520-ni görkezdi, 2,300 gün bolsa 1844-nji ýylda görkezildi.

It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.

Bu, sepenlerinden soň ýedi gezek saçrap giden gymmatbaha daşlary täzeden bir ýere jemleýän tozan süpürýän adamdyr. Şondan soň sandygy has uly, has gözel bolýar we Günden on esse ýagty saçýar. On synagyň nyşanydyr; şonuň üçin hem şol gymmatbaha daşlar synagda Günüň gününiň üstünden ýagty saçýar. Şeýlelikde, Milleriň düýşi 1798-nji ýylda başlanýar we Ýekşenbe kanunynda üçünji perişdäniň güýçli nidasynda tamamlanýar.

The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.

1798-nji ýyldan 1863-nji ýyla çenli Milleritleriň taryhy, şol bir wagtyň özünde 1798-nji ýyldan ýakyn wagtda çykjak Ýekşenbe kanunyna çenli bolan taryhdyr hem. William Milleriň düýşünde, Milleriň “gel-de gör” diýmeginden başlap, Tozan çotgaly adamyň “gel-de gör” diýmegine çenli bolup geçýän taryh hem 1798-nji ýyldan 1863-nji ýyla çenli bolan döwürdir, hem-de 1798-nji ýyldan Ýekşenbe kanunyna çenli bolan döwürdir. 1863-nji ýylda tamamlanýan çyzyk, 1798-nji ýylda başlap Ýekşenbe kanunynda tamamlanýan çyzygyň pygamberlik fraktalydyr. Şol iki çyzyk hem Milleriň düýşünde görkezilýär.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

1844-nji ýylyň 22-nji oktýabryndaky ýapyk gapy, Ýekşenbe kanunyndaky ýapyk gapynyň nusgasydyr. 1844-nji ýylda ýerine ýeten 2,300 ýyllyk pygamberlik, Ýekşenbe kanunynyň nusgasydyr.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> «Mesihiň mukaddes jaýy arassalamak üçin beýik Ruhanymyz hökmünde iň mukaddes ýere gelşi, Daniýel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günlere gelşi, Daniýel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelşi, Malaki tarapyndan öňünden aýdylyşy ýaly — bularyň hemmesi şol bir wakanyň beýanydyr; we bu waka, şeýle hem, Mesihiň Matta 25-däki on gyz hakyndaky tymsalynda beýan edişi ýaly, öýleniş toýuna gelen giýewiň gelşi arkaly hem şekillendirilýär». The Great Controversy, 426.

## Lines

Setirler

The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.

Milleriň açyşlarynyň omegasy 2,300 ýyllyk pygamberlikdi, şonuň üçin 1844-de-de, Ýekşenbe kanuny-da 2,300 ýyl bilen aňladylýar. Bu bolsa 2,520-niň iki çyzygyň hem alfasy, 2,300-niň bolsa olaryň omegasy bolýandygyny aňladýar; çyzyklaryň biri 1863-de tamamlanýar, beýlekisi bolsa Ýekşenbe kanunynda tamamlanýar. Iki çyzygyň ikisinde-de 2,520 pygamberligi alfadyr, ýagny düýp binýat daşydyr. Milleritleriň binýatlaýyn taryhyndaky 1798-den 1863-e çenli bolan fraktal, şeýle hem bir ýüz kyrk dört müňüň omega, ýagny depedaş taryhyndaky başga bir fraktal bilen sazlaşýar.

At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.

9/11-da Hudaý Öz halkyny Ýeremiýanyň gadymy ýollaryna dolanmaga çagyrdy; şol ýollar binýatlardyr, olar bolsa öz gezeginde binýat goýujy taryhyň habarçysy arkaly şekillendirilýär, ol hem öz gezeginde onuň “ýedi wagt” baradaky binýat goýujy alfa açyşy arkaly şekillendirilýär. “Ýedi wagt” ýüz kyrk dört müňüň binýatlarynyň nyşanydyr, we 9/11-da şol toparyň möhürlenmegi binýatlaryň synag habary bilen başlandy; bu habar William Milleriň we Adventizmiň iň ilkinji binýat hakykaty arkaly şekillendirilýär. 9/11-da möhürleniş wagty başlandy, we ýakyn wagtda geljek Ýekşenbe kanuny döwründe ýüz kyrk dört müňüň möhürleniş wagty tamamlanar.

That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.

Şol taryhyň 2,520 bilen başlanýan we 2,300 bilen tamamlanýan fraktal ekendigi, şonuň üçin hem şol taryhyň William Milleriň düýşünde görkezilen pygamberlik taryhynyň üçünji çyzygydygy aýdylýar. 2,520 1798-nji ýylda ýerine ýetdi, 2,300 bolsa 1844-nji ýylda. Iki çyzyk arkaly görkezilen iş Mesihiň Öz hudaýlygy bilen biziň ynsanlygymyzy birleşdirmeginiň işidir. Bu, günäkär adamy mukaddese öwürmegiň, pes tebigatyň üstünden beýik tebigatyň öz hakly tagtyna gaýtadan dikeldilmeginiň işidir. Şonuň üçin ynsan bedeni bedendäki her bir öýjügi doly täzeden öndürmek üçin 2,520 gün sarp edýär, şol bir bedeniň özi bolsa 23 erkek hromosoma bilen 23 aýal hromosomanyň birleşmegine esaslanýar. Olar bilelikde diri ybadathanany emele getirýärler, bu hem “46” belgisi bilen görkezilýär; ol 1798-nji ýyldan 1844-nji ýyla çenli bolan döwürdir, ýagny William Milleriň düýşündäki 1798-nji ýyldaky 2,520-den 1844-nji ýyldaky 2,300-e çenli bolan döwürdir.

William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.

William Milleriň düýşünde üns berilmäge mynasyp başga bir fraktal hem bar. 9/11-den Ýekşenbe kanunyna çenli bolan döwür, 1798-den Ýekşenbe kanunyna çenli bolan döwrüň, ýagny 1798-den 1863-e çenli bolan döwrüň fraktalydyr. 2023-den Ýekşenbe kanunyna çenli bolan döwür 9/11-den Ýekşenbe kanunyna çenli bolan döwrüň fraktalydyr, we bu, Milleriň düýşüniň içindäki ähli çyzyklaryň olaryň ählisiniň omegasy hökmünde görkezýän taryhydyr. Bu, asyl hakykatlaryň günüň on esse güýjünde ulaldylýan döwrüdir.

## The Two Bustles

Iki Turbazly Etek

In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.

1840-njy ýyllarda “bustle” sözi (at hökmünde) köplenç gaýratly, işli ýa-da galmagally hereketi aňladýardy—köplenç howsalaly aljyrama, tolgunyşyk, howlukmaçlyk ýa-da biynjalyklyk manysyny hem öz içine alýardy. Bu söz köpçülikde, hojalykda, bazarda ýa-da belli bir waka döwründe bolsun, janly hereketi, galmagaly ýa-da gyssagly başagaýlygy aňladýardy. Şeýlelikde, Milleriň düýşündäki “bustle” hut şol pursatda bolup geçýän derhal işjeňligiň, tolgunşygyň ýa-da gyssagly işleriň joşgunyny—häzirki ýagdaýyň ýa-da pursatyň wagtlaýyn galmagalyny ýa-da başagaýlygyny beýan ederdi.

Miller states, “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.”

Miller şeýle diýýär: «Soňra ol topragy we hapalary, ýalan gymmatbahaly daşlary we galp teňňeleri süpürip aýyrýarka, olaryň ählisi bulut ýaly bolup ýokary galyp, penjireden daşary çykdy, ýel bolsa olary alyp gitdi. Aladyr-gaýmada men bir pursat gözlerimi ýumdum; olary açanymda, hapalaryň hemmesi ýok bolupdy».

The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.

“Gürrüňli gozgalaň” Milleriň düýşünde iki pursaty görkezýär: birinjisi, mähelle gymmatbaha daşlary pytradýan wagty; soňra bolsa, kir-çaň aýyryjy adamyň penjireleri açyp, galp gymmatbaha daşlary syryp çykarmaga başlan wagty. Birinji, ýagny alfa gozgalaňy, gymmatbaha daşlaryň üstüniň örtülmegidir; ikinji, ýagny omega gozgalaňy bolsa, gymmatbaha daşlaryň dikeldilmegidir. Gozgalaň döwründe Miller gözlerini ýumdy. Miller 1849-njy ýylda aram tapdy; hut şol pursatda Mesih Öz elini ikinji gezek uzadyp, Öz halkynyň galyndysyny ýygnapdy. Şondan soň Miller gözlerini ýumdy, we 1850-nji ýylda onuň hakykatlary Habakkugyň görgüni ýazyp, ony aýdyň et diýen buýrugynyň ýerine ýetirilmegi hökmünde täzeden bir saçagyň üstünde goýuldy. Şol gozgalaň döwründe Miller gözlerini ýumýar, we ol oýananda gymmatbaha daşlar dikeldilmek işiniň içinde bolýar.

The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.

Onuň düýşündäki ikinji joşgun, ýüz kyrk dört müňüň baýdagy direldilip, tämizlenip we saplanyp, Zekarýanyň täçdäki gymmatbahaly daşlar hökmünde tanadan şol baýdak bolup çykýan mahalynda bolup geçýär.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.

> Şol günde olaryň Rebbi Hudaýy olary Öz halkynyň sürüsi hökmünde halas eder; çünki olar täjiň daşlary ýaly bolup, Onuň ýurdunyň üstünde nyşan hökmünde ýokary göterilerler. Çünki Onuň ýagşylygy nähili beýikdir, Onuň gözelligi nähili beýikdir! Galla ýaş ýigitleri şat eder, täze şerap gyzlary. Soňky ýagşyň wagtynda Rebden ýagyş soraň; şeýlelikde Reb ýagty bulutlary döredip, olara ýagyş ýagdyryşlaryny berer, meýdandaky her kime ot berer. Çünki butlar boş zatlary sözlediler, palçylar ýalan gördüler we galp düýşleri aýtdılar; olar biderek teselli berýärler. Şonuň üçin olar sürü ýaly öz ýoluna gitdiler; çopanyň ýokdugy sebäpli horluk çekdiler. Meniň gaharym çopanlara garşy tutaşdy, men tekeleri jezalandyrdym; çünki Hökmürowan Reb Öz sürüsine, Ýahuda öýüne ýüzlendi we olary söweşde Öz görmegeý aty ýaly etdi. Zekerýa 9:16–10:3.

The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.

«Öz halkynyň sürüsi» hem bir baýdakdyr, hem-de täjiň üstündäki daşlardyr (gymmatbaha daşlardyr). Öz halkynyň sürüsi ahyrky ýagşyň döwründe aýan edilýär, çünki buýruk ahyrky ýagşyň wagtynda ahyrky ýagyş soramakdyr. Bu sürü «öz ýoluna giden», Ýeremiýanyň gadymy ýollarynyň ýerine başga ýoly saýlan «sürü» bilen garşy goýulýar. Ahyrky ýagşyň döwründe Onuň sürüsi bolan şol gymmatbaha daşlar söweşde Onuň görmegeý aty bolar. Şol «görmegeý at» ilkinji hristian gelninde şekillendirilen ýeňiş gazanan ybadathanadyr; ol Petrus bilen alamatlandyrylýar, sebäbi ol ilkinji möhüriň döwründe ak at hökmünde ýeňip çykmak we ýeňmek üçin öňe gitdi.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.

> Guzynyň möhürleriň birini açan wagtyny gördüm; we ýyldyrymyň sesine meňzeş bir sesi eşitdim, dört janly-jandaryň biriniň: «Gel-de gör» diýýändigini eşitdim. Men görüp durkam, ine, ak at peýda boldy; onuň üstünde oturan adamda ýaý bardy; oňa täç berildi; we ol ýeňip, ýene-de ýeňmek üçin öňe gitdi. Ylham 6:1, 2.

Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.

Şeýlelik bilen, Petrus Pentikostda ýagşyň dökülip inşi döwründäki resullaryň ilkinji mesihçi ybadathanasynyň nyşanydyr, şeýle hem Pentikostdaky dökülip iniş bilen öňden şekillendirilen ahyrky ýagyş döwründäki soňky mesihçi ybadathanasynyň hem nyşanydyr.

> And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.

> Soňra men asmanyň açylandygyny gördüm, ine, ak at; onuň üstünde oturan Oňa Wepaly we Hak diýip at berlipdir; Ol adalat bilen höküm edýär we söweşýär. Onuň gözleri ot alawyndady, başynda bolsa köp täç bardy; hem-de Onuň Özi bilen başga hiç kimiň bilmeýän ýazylan bir ady bardy. Ol gana boýalan lybas geýnipdi; Onuň ady bolsa Hudaýyň Sözi diýlip atlandyrylýar. Asmanda bolan goşunlar ak atlara münüp, ak we päk nepis zygyr geýimlere beslenip, Onuň yzyna düşüp barýardylar. Ylham 19:11–14.

The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.

Ak atlar Hezekiýel 37-de direldilýän Mesihiň goşunyny aňladýar; olar ýeňişli ýygnakdyr, hem-de täçdäki daşlardyr, çünki Mesih soňky ýagmyr döwründe Öz şöhrat patyşalygyny berkidýär. Onuň patyşalygynyň wekilleri hökmünde ýüz kyrk dört müň iki müň üç ýüz günüň ahyrynda alýan patyşalygynyň nyşany bolan täçiň üstündäki gymmatbaha daşlardyr; şol wagt hem 1844-nji ýylyň 22-nji oktýabry bolupdy, hem-de bu Ýekşenbe kanuny mahalynda ýene-de bolar. Ak atlaryň şol patyşalygy soňky ýagmyr döwründe, asmanyň penjireleri açylanda, dikeldilýär, çünki Ioann asman açylanda ak aty gördi.

In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.

1849-njy ýylyň alfa galmagalynda Miller gysga bir pursatlyk ölüm ukysyna gitdi. Miller Ylýasdy, we Ylýas 2020-nji ýylyň 18-nji iýulynda öldi; ol omego galmagalyna ýetýänçä we soňra oýandyrylýança, 1,260 günläp köçede ýatdy. Onuň oýandyrylmagy, hapa-süpüriji adamyň zibilleri süpürip çykarmak üçin asmanyň penjiresini açan pursatynda gelendigi hökmünde görkezilýär. Ak atlaryň goşuny asmanyň penjiresi açylanda galdyrylýar, we şol waka ýüze çykanda, hakykat bilen ýalanlygyň arasyndaky aýrylyşma ýüze çykarylýar. Şol aýrylyşma Malaky kitabynda hem görkezilýär.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Ähli onda ähli ondalaryňyzy ammara getiriň, öýümde iýmit bolsun; we munuň bilen Meni indi synap görüň, diýýär Hökmürowan Reb, eger Men size gökleriň penjirelerini açyp, sygdyryp bilmejek derejede bereketi üstüňize dökmesem. Malakiýa 3:10.

The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.

Pygamberleriň ruhlary pygamberlere tabyndyr, we Ylhamda Ýahýa, Milleriň düýşi hem-de Malakiýa asmandaky penjireleriň açylýan wagty babatda üç şaýat berýär. Milleriň düýşünde bu “gelip gör” diýen çagyryşyň omegasynda bolýar. Alfadaky aladyr-güzeran pytraşmagyň başlanan wagtydy, omega bolsa ýygnanyşygyň başlaýan wagtydyr.

Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.

Milleriň düýşüni mundan beýläk ara alyp maslahatlaşmazdan öň, biz Jeýms Waýtyň şol düýş baradaky düşündirişini hem goşmak isleýäris. Jeýms Waýt hakyky gymmatbahaly daşlary Hudaýyň hakyky halky, galp gymmatbahaly daşlary bolsa erbetler hökmünde kesgitleýär. Men bu gymmatbahaly daşlary ýalňyşlyga garşy goýlan hakykatlar hökmünde kesgitleýärin. Gymmatbahaly daşlar hem-de galp gymmatbahaly daşlar — ýalňyşlyga we galp habarçylara garşy goýlan hem habar, hem-de habarçylardyr.

> “BROTHER MILLER’S DREAM

> “MILLER DOGANYŇ DÜŞI”

> “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 gowrak wagt mundan ozal Advent Herald-da neşir edilipdi. Şonda men onuň biziň geçmişdäki ikinji geliş tejribämizi aýdyň görkezýändigini gördüm we Hudaýyň bu düýşi dargan süräniň peýdasy üçin berendigini 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 Ecclesiastes 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 we elhenç gününiň ýakynlaşýandygynyň alamatlarynyň arasynda, Hudaý düýşleri hem goýupdyr. Ser. Ýowel 2:28–31; Resullaryň işleri 2:17–20. Düýşler üç ýol bilen gelip biler: birinjiden, “işleriň köplügi arkaly.” Ser. Wagyzçy 5:3. Ikinjiden, Şeýtanyň nejis ruhy we aldawy astynda bolanlar, onuň täsiri arkaly düýş görüp bilerler. Ser. Kanun taglymaty 8:1–5; Ýeremiýa 23:25–28; 27:9; 29:8; Zekarýa 10:2; Ýahuda 8. Üçünjiden bolsa, Hudaý Öz halkyny hemişe düýşler arkaly, azrak ýa-da köpüräk derejede, öwredip gelipdir we häzir hem öwredýär; bu düýşler perişdeleriň we Mukaddes Ruhuň hyzmaty arkaly gelýär. Hakykatyň aýdyň nurunda duranlar, Hudaýyň özlerine düýş berendigini bilerler; şeýleler ýalan düýşler arkaly aldanyp, 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 3:55. 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 şeýle diýdi: Indi sözlerimi diňläň; araňyzda pygamber bolsa, Men Reb oňa Özümni görümde aýan ederin we onuň bilen düýşde gepleşerin.’ Sanlar 12:6. Ýakup: ‘Rebbiň perişdesi meniň bilen düýşde gepleşdi’ diýdi. Ýaradylşy 31:2. ‘Hudaý gijeki düýşde syrly Laban ýanyna geldi.’ Ýaradylşy 31:24. Ýusubyň düýşlerini okaň, [Ýaradylşy 37:5–9,] soň bolsa olaryň Müsürde ýerine ýetmeginiň gyzykly wakasyny okaň. ‘Gibeonda Reb gije düýşde Süleýmana göründi.’ 1 Patyşalar 3:55. Danyýeliň ikinji babyndaky beýik we möhüm heýkel düýşde berildi, şeýle hem ýedinji babyndaky dört haýwan we ş.m. Şeýle-de Hirodes körpe Halasgäri ýok etmäge synanyşanda, 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.

> “‘Şeýle bolar: ahyrky günlerde, diýip Hudaý aýdýar, Men Öz Ruhumdan ähli teniň üstüne dökerin; ogullaryňyz we gyzlaryňyz pygamberlik ederler, ýaş ýigitleriňiz görnüşler görerler, garrylaryňyz bolsa düýşler görerler.’ Resullaryň Işleri 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 wahylar arkaly, bu ýerde Mukaddes Ruhuň miwesidir we ahyrky günlerde alamaty emele getirmäge ýeterlik derejede ýüze çykmalydyr. 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-de PYGAMBERLER, käbirlerini hoş habarçylar, käbirlerini-de çopanlar we mugallymlar edip berdi; mukaddesleriň kämilleşdirilmegi, gullugyň işi we Mesihiň bedeniniň gurulmagy 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 can not 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: ilki resullar, ikinjiden PYGAMBARLAR,’ we ş.m. 1 Korintoslylar 12:28. ‘PYGAMBARLYKLARY ýigrenmäň.’ 1 Selanikliler 5:20. Şeýle hem ser. Resullaryň işleri 13:1; 21:9; Rimliler 7:6; 1 Korintoslylar 14:1, 24, 39. Pygambarlar ýa-da pygamberlikler Mesihiň ýygnagynyň bina edilmegi üçindir; we olaryň hoş habarçylar, çopanlar we mugallymlar bes edilmezinden öň bes edilmelidigini görkezýän Hudaýyň Sözünden getirip boljak hiç hili subutnama ýokdur. Emma garşy çykýan şeýle diýýär: ‘Ýalan görnüşler we düýşler şeýle köp boldy welin, men şolar ýaly zatlaryň hiç birine ynam edip bilemok.’ Şeýtanyň galpy hem bardyr, bu hakykatdyr. Onuň hemişe ýalan pygamberleri bolupdy, we elbetde, onuň aldawynyň hem-de üstünliginiň bu soňky sagadynda biz olaryň bolmagyna indi hem garaşyp bileris. Şeýle aýratyn ylhamlary, galp nusgasynyň bardygy üçin ret edýänler, şol bir derejede biraz hem öňe gidip, Hudaýyň adama düýşde ýa-da görnüşde özüni hiç wagt aýan etmändigini hem inkär edip bilerler; çünki galp nusgasy hemişe bardy.

> “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.

> “Hudaý düýşler we görnüşler arkaly Özüni adama aýan edipdir. Ol pygamberlere şu serişde arkaly gepledi; Ol pygamberlik peşgeşini Hoş Habar ýygnagynyň peşgeşleriniň arasyna goýdy we düýşleri hem-de görnüşleri ‘AHYRKY GÜNLERIŇ’ beýleki alamatlary bilen bir hatarda hasaplady. 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.

> “Ýokardaky belliklerimdäki maksadym garşylyklary Mukaddes Ýazgylara laýyk görnüşde aradan aýyrmakdan we okyjynyň aňyny aşakdakylara taýýarlamakdan ybarat boldy.

> “WM. MILLER,

> “WM. MILLER,

> “Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.

> “Low Hampton, N. Y. 1847-nji ýylyň 3-nji dekabry.” Jeýms Waýt, Miller doganyň düýşi, 1–6.

> “1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “1. «Sandyk» Rebbiňiz Isa Mesihiň ikinji gelişi bilen bagly Mukaddes Kitabyň beýik hakykatlaryny aňladýar; bu hakykatlar dünýä yglan etmek üçin Dogan Milleriň garamagyna berildi.

> “2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “2. ‘Berkidilen açar’ onuň pygamberlik Sözüni düşündiriş usuly bolupdy — aýaty aýat bilen deňeşdirmek; Mukaddes Kitap öz-özüniň düşündirijisidir. Şol açar bilen Miller dogan ‘sandygyn’, ýa-da dünýä üçin Geliş baradaky beýik hakykaty açdy.

> “3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “3. ‘Her hili dürden, göwherler we ş.m.’, ‘sandykda öz aýratyn ýerlerinde şeýle bir gözel tertiplenip goýlan’ zatlar Hudaýyň perzentlerini [Malaky 3:17] aňladýar; olar ähli ýygnaklardan, hem-de durmuşyň tas ähli gatlaklaryndan we ýagdaýlaryndan bolup, geljeklik imanyny kabul eden, hem-de mukaddes hakykat işinde öz degişli orunlarynda batyrgaý duruş tutýandyklary görülendi. Şu tertipde hereket edýärkäler, her biri öz borjuna üns berip, Hudaýyň öňünde kiçigöwünlilik bilen ýöräp, dünýä ‘bir nur we şöhraty’ şöhlelendirdiler; bu diňe resullaryň günlerindäki ýygnak bilen deňeşdirilip bilnerdi. Habar [Ylham 14:6,7] edil şemalyň ganatlarynda gidýän ýaly ýaýrady, we ‘Geliň, çünki indi hemme zat taýýar’ [Luka 14:17] diýen çakylyk güýç we täsir bilen her ýana ýaýrady.”

> “4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “4. ‘Adamlar ilki bilen az sanly bolup gelip başladylar, emma soňabaka uly mähelle artdy.’ Geliş taglymaty ilki Miller dogan we örän az sanly başga adamlar tarapyndan wagyz edilende, onuň täsiri juda az boldy, hem-de onuň bilen örän az adam oýandy; emma 1840-dan 1844-e çenli, nirede wagyz edilen bolsa, bütin jemgyýet oýandy.

> “5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.

> “5. Uçýan perişde [Ylham 14:6–7] ilki ebedi hoş habary wagyz edip başlanda: ‘Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi’, köpler Isanyň gelmegine we ähli zatlaryň dikeldilmegine garaşyp şatlykdan gygyrdylar; emma soňra az wagt öň özlerini şatlyk bilen dolduran hakykata garşy çykdylar, ony masgaraladylar we üstünden güldüler. Olar gymmatbaha daşlary biynjalyk etdiler we dargatdylar. Bu bizi 1844-nji ýylyň güýzüne, ýagny dargadyş wagtynyň başlanan döwrüne getirýär.

> “Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.

> Muny belläň: ozal “şatlykdan joşup gygyran” adamlaryň özleri gymmatly daşlary biynjalyk edip, dargatdylar. 1844-nji ýyldan bäri-de sürini, bir wagtlar hakykaty wagyz edip, oňa guwanan, emma soňra Hudaýyň işini we geçmişdäki advent tejribämizde pygamberligiň berjaý bolandygyny inkär edenler ýaly täsirli ýagdaýda hiç kim dargadyp, olary azaşdyrmandyr.

> “6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.

> “6. Hakyky daşlaryň arasyna ýaýradylan «galp gymmatbahaly daşlar we galp teňňeler» 1844-nji ýylda gapy ýapylaly bäri ýalan öwrenenleri ýa-da «ýat çagalary» [Hoşeýa 5:7] aýdyň aňladýar.

> “7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “7. «Tozan we gyrkyndylary, çäge hem her hili hapa-hupalar» 1844-nji ýylyň güýzünden bäri Ikinji Gelişe ynanýanlaryň arasyna girizilen dürli-dürli hem köp sanly ýalňyşlyklary aňladýar. Bu ýerde men olaryň birnäçesine ünsi çekerin.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “1. ‘Çopanlaryň’ käbirleriniň Gije ýarymlygyndaky jar edilenden dessine soň, ýedinji aý hereketine ýoldaş bolan Mukaddes Ruhuň dabaraly we ýürekleri erediji güýjüniň mesmerik täsir bolandygyny tekepbirlik bilen öňe süren tutumy. Jorj Storrs bu tutumy ilkinji bolup eýelänleriň arasyndady. Muny 1844-nji ýylyň ahyrynda, şol wagt Nýu-Ýork şäherinde neşir edilen Midnight-Cry gazetindäki ýazgylarynda görüň. J. V. Himes 1845-nji ýylyň ýazynda Albani maslahatynda ýedinji aý hereketiniň ýedi fut çuňlukda mesmerizmi döretdigini aýtdy. Muny men şol ýerde bolan we bu sözi eşiden birinden eşitdim. Ýedinji aý jar edilşinde işjeň gatnaşan beýlekiler hem soňra şol hereketi Şeýtanyň işi diýip yglan etdiler. Mesihiň we Mukaddes Ruhuň işini Şeýtana degişli etmek Halasgärimiziň günlerinde küfürdi, häzir hem küfürdir. 2. Anyk wagt boýunça edilen köp sanly synanyşyklar. 2300 gün 1844-nji ýylda tamamlanaly bäri, olaryň gutarýan wagty hökmünde dürli adamlar tarapyndan ençeme seneler bellenildi. Şeýle etmek bilen olar ‘serhet belgilerini’ aýyrdylar we tutuş advent hereketiniň üstüne garaňkylyk hem şübhe saldylar. 3. Ruhçylygyň ähli hyýallary we aşa gidişlikleri bilen bilelikde. Ölümiň elhenç işini amala aşyran Şeýtanyň bu hilesi ‘ýonuşga’ we ‘her hili hapa zatlar’ bilen örän ýerlikli suratlandyrylýar. Ruhçylygyň zäherini içine siňdirenleriň köpüsi öňki advent tejribämiziň hakykatdygyny kabul etdiler, we hut şu hakykatdan ugur alnyp, köplere ruhçylygyň 1843 we 1844-nji ýyllarda beýik advent hereketlerini Hudaýyň alyp barandygyna ynanmagyň tebigy miwesidigine ynandyrdy. Petrus, ‘heläk ediji bidgatçylyklary getirjek, hatda özlerini satyn alan Rebbi hem inkär etjek’ adamlar hakda aýdyp, şeýle diýýär: ‘OLARYŇ SEBÄBI BILEN HAKYKAT ÝOLY ÝAMANLANAR.’ 4. S. S. Snowyň özüni ‘Ylýas pygamber’ diýip ykrar etmegi. Bu adam özüniň geň we wagşy gidişinde ölüm işinde öz ornuny ýerine ýetirdi, we onuň tutumy köp dogruçyl janyň aňynda garaşýan mukaddesler üçin bolan hakyky ýagdaýy abraýdan düşürmäge meýil etdirdi.”

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.

> Bu ýalňyşlyklaryň sanawyna men ýene-de köp zatlary goşup bilerdim; meselem, Ylham 20:4, 7-däki geçmişe degişli «müň ýyl», Ylham 7:4; 14:1-däki 144,000, Mesihiň direlişinden soň «turup, guburlardan çykanlar», iş etmezlik taglymaty, bäbekleriň ýok edilmegi baradaky taglymat we ş.m., we ş.m. Bu ýalňyşlyklar şeýle bir yhlas bilen ýaýradyldy we garaşýan sürä şeýle bir ötgürlik bilen öňe sürüldi welin, Dogan Miller düýşi gören wagtynda hakyky jöwherler «gözden ýaşyrylypdy», hem-de pygamberiň sözleri ýerlikli bolupdy: «Höküm yza tesdirildi, adalat bolsa alyslarda durýar», we ş.m., we ş.m. Seret: Işaýa 56:14.

> “At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “Şol wagtda ýurtda häzirki hakykatyň işini goldaýan bir advent neşiri ýokdy. ‘Day-Dawn’ kiçi süriniň hakyky ornuny gorap galan iň soňky neşirdi; emma Reb bu düýşi Dogan Miller’e bermezinden birnäçe aý öň ol hem ölüpdi; we öz iň soňky jan çekişmesinde ýadaw, hasratly ah çekýän mukaddesleri özleriniň ahyrky halas boluşynyň wagty hökmünde, şol wagt geljekde heniz otuz ýyl bar bolan 1877-nji ýyla gönükdirdi. Wah! wah! Şonuň üçin hem Dogan Milleriň öz düýşünde zatlaryň şeýle gynançly ýagdaýy sebäpli ‘oturyp aglandygyna’ geň däl.”

> “8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “8. Sandyjyk, Matta 25:1–11-däki on gyz hakyndaky tymsalda görkezilişi ýaly, dogan Milleriň dünýä yglan eden adwent hakykatyny aňladýar. Birinjisi wagt — 1843, ikinjisi gijikme wagty, üçünjisi ýarygije jarçysy — 1844-nji ýylyň ýedinji aýynda, dördünjisi bolsa ýapyk gapy. 1843-nji ýyldan bäri Ikinji Adwent neşirlerini okap gelen hiç kim dogan Milleriň adwent taryhyndaky bu dört möhüm nokady goldandygyny inkär etmez. Hakykatyň bu sazlaşykly ulgamy, ýa-da “sandyjyk”, öz başdan geçirenlerini ret eden we özleri-de dogan Miller bilen bilelikde dünýä şeýle gorkusyz wagyz eden hut şol hakykatlary inkär edenler tarapyndan böleklere bölünip, haraba galyndylaryň arasyna dargadyldy.

> “9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.

> “9. ‘Hapa-çotgaly adam’ häzirki hakykatyň aýdyň nuruny aňladýar; ol üçünji perişdäniň habary arkaly görkezildi [Ylham 14:9–12] we häzirki wagtda galyndy halkyň arasyndaky ýalňyşlyklary arassalap aýyrýar. Häzirki hakykat işi 1848-nji ýylyň ýazynda janlanyp başlady we şol wagtdan şu güne çenli ýokarlanyp, güýç gazanyp gelýär. ‘Hapa-çotga’ hereketde boldy, ýalňyşlyklar bolsa hakykatyň aýdyň nurunyň öňünde aýrylyp gidýärdi; gymmatly şaý-sepleriň käbiri, ýakyn bir wagta çenli garaňkylyk we ýalňyşlyk bilen örtülip, gözden ýaşyrylan bolsalar-da, indi häzirki hakykatyň aýdyň nurunda görünýär.”

> “This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.

> “Gymmat bahaly daşlary ýüze çykarmak we ýalňyşlygy arassalap aýyrmak işi çalt güýjeýär we mukaddesler ählisi gözden geçirilip, diri Hudaýyň möhürini alýança, barha artýan güýç bilen dowam etmäge niýetlenendir. Muny Ezekiýeliň otuz dördünji baby bilen deňeşdiriň, şonda siz Hudaýyň 1844-nji ýyldan bäri, bu garaňky we bulutly günde dargadylan Öz sürüsini ýygnamagy wada berendigini görersiňiz. Isa gelmezden öň, ‘kiçi sürü’ ‘iman birligine’ ýygnalar. Isa häzir ‘özüne mahsus, ýagşy işlere yhlasly halky’ päkläp durandyr, hem-de Ol gelende Öz ‘teginsiz, gasynsyz ýa-da şoňa meňzeş hiç bir zady bolmadyk ýygnagyny’ tapar. ‘Onuň eleýjisi Öz elindedir, we Ol harmanyny düýpli arassalap, bugdaýyny ambarına ýygnar, we ş.m.’ Matta 3:12.”

> “10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.

> “10. Öňküsinden has uly we has gözel bolan ikinji «gutujyk», onuň içine dargan «gymmatbaha daşlaryň», «almazlaryň» we teňňeleriň ýygnalmagy bilen, dargan süriniň, ýagny diri Hudaýyň möhürine eýe bolanlaryň ählisi — 144,000-iň — ýygnaljak diri häzirki hakykatyň giň meýdanyny aňladýar. Şol gymmatly almazlaryň ýekejesi-de garaňkylykda galdyrylmaz. Olaryň käbiri iňňäniň ujundan hem uly bolmasa-da, Hudaýyň Öz gymmatbaha daşlaryny ýygnap taýýarlaýan şu gününde olaryň üstünden geçilmez we olar daşarda galdyrylmaz. [Malakiýa 3:16–18] Ol, edil Lutuny Sodomdan çykarşy ýaly, Öz perişdelerini iberip, olary tiz çykaryp biler. «Reb ýer ýüzünde işini gysga wagtda tamamlar». «Ol ony adalat bilen gysgaldar». Rimliler 9:28-e serediň.” James White, Footnotes to Brother Miller’s Dream.

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