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# The Book of Daniel - Number Forty-Four

Danyýel kitaby — kyrk dördünji belgisi

Unveiling the Lost Foundations: William Miller’s Prophetic Truths and the Last Days of Adventism

Ýiten Binýatlaryň Açylyşy: William Milleriň pygamberlik hakykatlary we Adventizmiň soňky günleri

Author

Jeff Pippenger

Published

January 8, 2024

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William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

Uilýam Milleriň esas goýujy hakykatlary Adventizmiň dört nesliniň dowamynda ört-basdy edildi. Şol esas goýujy hakykatlaryň dikeldilişi onuň ikinji düýşünde beýan edilýär we Mukaddes Ýazgylarda hem-de Pygamberlik Ruhunda gaýtalap Hudaýyň soňky günlerdäki halkynyň amala aşyrmaly işi hökmünde görkezilýär. Milleriň düýşi, hapany süpüriji adamyň gymmatbahaly daşlary dikelden wagty, olaryň güne garanyňda on esse ýagty saçjakdygyny görkezýär.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Milleriň çarçuwasy butparazlygyň, onuň yzyndan hem papalygyň iki weýran ediji güýjüni ykrar etmäge esaslanýardy, hem-de Selaniklilere ýazylan hatyň ikinji babyndaky resul Pawlusyň şaýatlygy Millere onuň çarçuwasy üçin berk direg berdi. Şol ýerde Pawlus butparaz Rimiň butparaz Rim aýrylýança papalygyň häkimiýete galmagyna päsgel berendigini görkezýär. 2 Selaniklilerde Pawlus, şeýle hem, “Future for America” guramasynyň çarçuwasy üçin direg berdi; çünki Pawlus şol bapdaky “günäniň adamy”nyň Danyýel kitabynyň on birinji baby, otuz altynjy aýatynda özüni beýgeltýän patyşa hökmünde hem şekillendirilendigini görkezdi.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

Birinji we üçünji perişdeleriň hereketindäki bilimiň artmagynyň, Pawlusyň Selaniklilere ýazylan hatynyň ikinji babyndaky şaýatlygy bilen gös-göni baglanyşykly bolandygyny görmek örän möhümdir. Ahyrzamanyň wagtynda, 1798-nji ýylda, şeýle hem 1989-njy ýylda, Danyýel kitaby açyldy; şeýlelikde üç basgançakly synag işi başlandy. Synag prosesi Danyýel kitabynyň açylýan taryhynda elmydama iki topar ybadatçyny emele getirýär. Ahyrzamanyň wagtyndaky bilimiň artmagy bilen baglanyşykda Pawlusyň ýazgylaryna garamak örän möhümdir, çünki hut şol babyň özünde Pawlus “hakykaty söýmegi” kabul etmeýänleriň Hudaý tarapyndan güýçli aldanşa duçar ediljekdigini duýdurýar. Güýçli aldanş — Danyýeliň on ikinji babynda bilimiň artmagyny ret eden erbetleriň başyna getirilýän zaddyr. Iki taryhyň ikisinde-de güýçli aldanş iň göni manyda Adventizme degişlidir.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> «Ýüziň astyndaky zady görýän, ähli adamlaryň ýüreklerini okaýan Şol Beýik Zat, uly nur alanlar hakda şeýle diýýär: “Olar özleriniň ahlak we ruhy ýagdaýy sebäpli ne gam-gussaly, ne-de haýran galandyrlar.” Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany bolsa özleriniň ýigrenji zatlaryndan lezzet alýar. “Men hem olaryň azaşmalaryny saýlap alaryn, gorkýan zatlaryny olaryň başyna getirerin; sebäbi Men çagyranymda, hiç kim jogap bermedi; Men sözlänimde, olar diňlemediler; eýsem, Meniň gözlerimiň öňünde erbetlik etdiler we Meniň göwnüme ýaramaýan zady saýlap aldylar.” “Hakykatyň söýgüsini kabul etmedikleri üçin, halas bolmaklary mümkin bolsun diýip, olara ‘ýalanyna ynansynlar’ diýip, Hudaý güýçli azaşma iberer”, sebäbi olar “adalatsyzlykdan lezzet aldylar.” Işaýa 66:3, 4; 2 Selanikliler 2:11, 10, 12.»

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> Asmandaky Mugallym şeýle sorag berdi: «Akyly azdyrjak ondan-da güýçli nähili aldanma bolup biler: sen dogry binýat üstünde gurýandygyňa we Hudaýyň işleriňi kabul edýändigine daýanýarsyň, emma hakykatda sen köp zady dünýä syýasatyna görä amala aşyryp, Ýehowa garşy günä edýärsiň. Eý, bu nähili uly aldaw, nähili özüne çekiji azgynçylykdyr: bir wagtlar hakykaty tanap bilen adamlar takwalygyň ruhuny we güýjüni däl-de, diňe onuň daşky görnüşini onuň özi bilen çalşyranlarynda; özlerini baý, mal-mülki artan we hiç zada mätäç däl hasap edýän wagtlarynda, emma hakykatda bolsa hemme zada mätäç bolanlarynda, bu aldaw olaryň aňyna eýe bolýar».

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Hudaý öz egin-eşiklerini tegmilsiz saklaýan wepaly hyzmatkärlerine bolan gatnaşygyny üýtgetmedi. Emma köpler: «Parahatçylyk we howpsuzlyk» diýip gygyrýarlar, şol wagt bolsa olaryň üstüne duýdansyz heläkçilik gelýär. Çuňňur toba bolmasa, adamlar ýüreklerini boýun almak arkaly peseldip, hakykaty Isada nähili bolsa, şonuň ýaly kabul etmeseler, olar hiç haçan asmana girmezler. Biziň hatarlarymyzda päkleniş işi bolup geçende, biz indi özümizi baý, mal-mülki köpelmiş, hiç zada mätäç däl diýip öwünip, arkaýynlykda galmarys.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Kim hakykatdanam şeýle diýip biler: ‘Biziň altynymyz otda synalypdyr; egin-eşiklerimiz dünýä tarapyndan meneklenmändir’? Men Mugallymymyzyň özüni dogruçyllyk diýlip atlandyrylýan egin-eşiklere yşarat edýändigini gördüm. Olary sypyryp aýryp, aşagyndaky haramlygy aç-açan görkezdi. Soňra maňa şeýle diýdi: ‘Olaryň öz haramlygyny we häsiýetleriniň çüýrükligini nähili ikiýüzli suratda örtüp-basyrýandyklaryny görmeýärsiňmi? “Sadyk şäher nähili jelep bolupdyr!” Atamyň öýi söwda öýüne öwrüldi, ilahi huzuryň we şöhratyň çekilip gidýän ýerine öwrüldi! Şonuň üçin ejizlik bar, kuwwat bolsa ýetmezçilik edýär.’” Testimonies, volume 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

Adwentizm 1844-nji ýylda Ýarygije Çagyryşyny yglan eden wagtynda “wepaly şäher”di. 1863-nji ýyla gelnende bolsa, William Milleriň gullugy arkaly berkidilen “esaslary” ret etmek işine başlady. Olar esas goýujy hakykatlary bir gyra goýup başlanda, şeýlelikde olaryň üstüni galp gymmatbaha daşlar we teňňeler bilen örtüp, täze bir esas gurýardylar. Bu işe başlan, ony amala aşyran we häzirem dowam etdirýänler pygamberlik Ruhunyň ýazgylarynda “uly ýagtylygy alanlar” hökmünde görkezilýär.

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

Olaryň bir wagtlar eýe bolan “beýik nury” Milleriň düýşünde sandygyň içindäki gymmatbahaly daşlar hökmünde şekillendirilýär; Miller olary otagynyň merkezindäki stoluň üstüne goýýar, we olar “günden” hem ýagtyrak şöhle saçýar. Ýaňy sitata getirilen bölekde Uýam Waýt “beýik nur alanlary”, emma “öz ýollaryny saýlap alanlary” anyk görkezýär.

They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”

Olar 1863-nji ýylda täze bir ýoly saýlap aldylar. Ol muny şeýle diýýär: bu “bir wagtlar hakykaty tanap bilen adamlaryň hudaýhonlugyň ruhy we güýji ýerine onuň daşky görnüşini ýalňyş kabul edenlerinde; özlerini baý, mal-mülki köpelmiş we hiç zada mätäç däl diýip hasap edenlerinde, emma hakykatda hemme zada mätäç bolanlarynda, aňlary ele salýan täsirli bir aldanmadyr.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

Ol, 1856-njy ýylda özleriniň we äriniň kesgitlän Laodikiýa ýagdaýyny görkezýär. Soňra olar ýedi ýyl synagdan geçirildiler, ýöne 1863-nji ýylda şol synagdan geçip bilmediler we Pawlusyň Selaniklilerdäki duýduryş habarynda beýan edilen güýçli aldawa getirýän ýalan binýady gurup başladylar. Pawlusyň Selaniklilerdäki duýduryşy, Adventizmiň hem başlangyjyndaky, hem-de ahyryndaky hereket üçin daýanç nokadydyr we Adventizmiň hem başlangyjyna, hem-de ahyryna degişli bolan Milleriň düýşi bilen kämil laýyk gelýär. Onuň düýşi, hakykatyň asyl gymmatbaha daşlaryny dikeltmek işi tamamlananda, şol hakykatlaryň Adventizmiň başlangyjynda Ýarygije Gykylygy wagtynda ilkinji gezek şöhle saçan pursatyna garanda on esse ýagty şöhle saçjakdygyny görkezýär. Milleriň düşünjesi, hakykaty ilkinji gezek ykrar eden döwründäkiden, indi nädip has ýagty şöhle saçar?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

Habakuk kitabyň ikinji babyndaky iki mukaddes çyzgyda görkezilen birnäçe hakykatlar bar. Şol hakykatlar Milleriň düýşünde ahyrky günlerde, Ýarygije Gykylygyndan biraz öň, ahyrsoňy dikeldiljek gymmat bahaly daşlar hökmünde görkezildi. Milleriň düýşünde penjireden daşyna alnyp gidilýän galp gymmat bahaly daşlar, bir tarapdan, galp esas döretmek hem-de hakyky esasy gizlemek üçin Adventizme girizilen ýalan taglymatlary aňladýar; emma olar, şeýle hem, galp esasy emele getirýän ýalan taglymatlardan el çekmegi ret edýänleri-de aňladýar. “Gündelik” William Milleriň asyl esasy berkidip beren hakykat gurluşynyň daýanjy boldy, we ahyrky günlerde “gündelik” diňe Milleriň dogry kesgitlän butparazlygy däl, eýsem galp esasy emele getiren gozgalaňyň hem nyşanydyr.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

Mukaddes Kitap, Pygamberlik Ruhu we taryh hemmesi 1798-den 1844-e çenli höküm sagady baradaky jarçylygyň William Miller tarapyndan açylan we beýan edilen habaryň yglan edilendigine şaýatlyk edýär. Şonuň üçin bu herekete Millerit hereketi diýilýär. Logiki taýdan, şol hereketi ret etmek, Danieliň bilişiň artmagy diýip kesgitlän 1798-nji ýylda ýüze çykan nury ret etmekdir.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

Işaýa Efraýymyň serhoşlary hakynda aýdýar we şol serhoşlary Iýerusalimiň halkyna höküm sürýän masgaralaýjy adamlar hökmünde kesgitleýär. Işaýa olaryň göni manydaky şerap bilen däl-de, ruhy şerap bilen serhoş bolandygyny görkezýär. Mukaddes Kitapda ruhy şerap, mazmuna baglylykda, ýa hakykat taglymaty, ýa-da ýalan taglymat bolýar. Efraýymyň serhoşlary ýalan taglymatdan serhoşdyrlar; bu bolsa Ylham kitabynyň on ýedinji babynda Suruň jelep aýaly arkaly, şeýle hem Belşassar öz şagalaňly soňky gijesinde şekillendirilişi ýaly, Wawilonyň şerabydyr.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

Işaýa Ýerusalimiň halkyna höküm sürýän masgaralaýjy adamlaryň başyna gelýän ruhy serhoşlugyň täsirlerini beýan etdi.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Özleriňizi saklap, haýran galyň; ahy-nala ediň, zaryn aglaň: olar serhoşdyrlar, emma şerapdan däl; ysgynsyzlyk bilen yralanýarlar, emma güýçli içgiden däl. Çünki Reb siziň üstüňize çuňňur uky ruhuny dökdi we gözleriňizi ýumdy; pygamberleri hem-de ýolbaşçylaryňyzy, ýagny görüjileri örtdi. Ähli görnüş size möhürlenen kitabyň sözleri ýaly boldy; ony sowatly adama berip: «Muny oka, haýyş edýärin» diýerler, ol bolsa: «Okap bilemok, çünki ol möhürlenendir» diýer. Soň kitap sowatsyz adama berlip: «Muny oka, haýyş edýärin» diýler, ol bolsa: «Men sowatly däl» diýer. Şonuň üçin Reb şeýle diýdi: «Bu halk maňa agzy bilen golaýlaşýar we dodaklary bilen maňa hormat goýýar, emma ýüregini menden juda daşlaşdyrdy; maňa bolan gorkusy bolsa adamlaryň öwredýän düzgüninden ybaratdyr. Şonuň üçin, ine, Men bu halkyň arasynda gudratly bir iş, hatda gudratly bir iş hem-de ajaýyp bir zat ederim; çünki olaryň akyldarlarynyň paýhasy ýok bolar, düşünjeli adamlarynyň düşünjesi gizlener. Rebe garşy maslahatlaryny çuňluga salyp gizlemäge çalyşýanlara ýazyk bolsun! Olaryň işleri garaňkylykda bolýar, olar: “Bizi kim görýär? Bizi kim tanaýar?” diýýärler. Elbetde, zatlary tersine öwürmegiňiz küýzegäriň palçygy hasap ediler: ýasalan zat ony ýasana barada: “Ol meni ýasamadı” diýermi? Ýa-da şekillendirilen zat ony şekillendirene: “Onuň düşünjesi ýokdy” diýermi?» Işaýa 29:9–16.

Sister White quotes these verses and then adds:

Ak gyz White bu aýatlary getirýär-de, soňra şeýle goşýar:

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Munuň her bir sözi ýerine ýetiriler. Ýüreklerini Hudaýyň öňünde peseltmeýän we dogruçyl ýolda ýöremejek adamlar bar. Olar öz hakykatdaky maksatlaryny gizleýärler we ýalan söýýän hem-de ýalan edýän ýykylan perişde bilen gatnaşygy saklaýarlar. Duşman, garaňkylykda bölekleýin galýanlary aldatmak üçin peýdalanyp biljek adamlarynyň üstüne öz ruhuny goýýar. Käbirleri höküm sürýän garaňkylyk bilen gurşalyp barýarlar hem-de hakykaty ýalňyşlyk üçin bir gyra goýýarlar. Pygamberlikde görkezilen gün geldi. Isa Mesih düşnülmeýär. Isa Mesih olar üçin erteki kimidir. Ýeriň taryhynyň şu döwründe köpler serhoş adamlar ýaly hereket edýärler. ‘Saklanyp geň galyň; gygyryň we naläň; olar serhoşdyrlar, emma şerapdan däl; olar yranýarlar, emma güýçli içgiden däl. Çünki Reb size çuň uka gitmegiň ruhuny dökdi we gözleriňizi ýumdy. Pygamberleri we siziň baştutanlaryňyzy, görüjileri Ol örtdi.’ Ruhy serhoşluk, özlerini beýgeldiljek halk hasap edýän köpleriň üstündedir. Olaryň dini imany hut şu Ýazgyda beýan edilişi ýalydyr. Onuň täsiri astynda olar göni ýöräp bilmeýärler. Olar öz hereketlerinde egrilik ýollaryny edýärler. Biri, soň beýlekisi, o ýana bu ýana yranýar. Reb olara örän uly rehimi bilen garaýar. Olar hakykat ýoluny bilmediler. Olar ylmy hilegärlerdir, we aýdyň ruhy görüşleri sebäpli kömek edip biljek hem-de kömek etmeliler özleri aldanylýarlar we erbet bir işi goldaýarlar.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> Soňky günleriň bu ösüşleri tiz wagtda kesgitli häsiýete eýe bolar. Bu spiritistik aldawlar hakykatda nämedikleri—ýaman ruhlaryň gizlin işleri—bolup ýüze çykarylanda, olarda rol alanlar akylyny ýitiren adamlar ýaly bolarlar.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “Şonuň üçin Reb şeýle diýýär: Bu halk agzy bilen Maňa ýakynlaşýar, dodaklary bilen Maňa hormat goýýar, emma ýüreklerini Menden uzaklaşdyrdylar, Maňa bolan gorkulary bolsa adam wesýetleri arkaly öwredilendir. Şonuň üçin, ine, Men bu halkyň arasynda täsin bir iş etmegi dowam etdirerin, hat-da täsin bir iş we gudrat; çünki olaryň akyldarlarynyň paýhasy ýok bolar, olaryň düşünjeli adamlarynyň düşünjesi gizlener. Rebbe garşy öz maslahatlaryny çuňňur gizlemäge çalyşýanlaryň vay halyna! Olaryň işleri garaňkylykda bolýar, olar: “Bizi kim görýär, bizi kim bilýär?” diýýärler. Elbetde, siziň hemme zady tersine öwürmegiňiz küýzegäriň palçygy bilen deň tutulmazmy? Çünki ýasalan zat özüni ýasana: “Ol meni ýasaman” diýermi? Ýa-da şekillendirilen zat özüni şekillendirene: “Onuň düşünjesi ýokdy” diýermi?”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> Maňa görkezilişi ýaly, öz tejribämizde biz zatlaryň hut şu ýagdaýy bilen ýüzbe-ýüz bolup geldik we häzir hem ýüzbe-ýüz bolýarys. Uly ýagtylyga we ajaýyp artykmaçlyklara eýe bolan adamlar özlerini paýhasly hasap edýän ýolbaşçylaryň sözüne uýdular; olar Reb tarapyndan uly merhemete we berekede mynasyp edilen bolsalar-da, özlerini Hudaýyň elinden çykaryp, duşmanyň hatarlaryna goşdular. Dünýä ýaldawly ýalanlar bilen gaplanyp gider. Şeýle ýalanlary kabul eden bir ynsan akyly, Hudaýyň hakykatynyň gymmatly subutnamasyny ýalana öwürip gelýän başga ynsan akyllaryna täsir eder. Bu adamlar, hasap bermeli bolanlar hökmünde jany üçin gözegçilik edip, wepaly goragçylar ýaly durmaly ýerinde, ýykylan perişdeler tarapyndan aldanarlar. Olar öz ruhy söweşleriniň ýaraglaryny taşlap, azdyryjy ruhlara gulak asdylar. Olar Hudaýyň maslahatyny güýjünden düşürýärler, Onuň duýduryşlaryny we käýinçlerini bir gapdala goýýarlar, hem-de aç-açan Şeýtanyň tarapynda durup, azdyryjy ruhlara we jynlaryň taglymatlaryna gulak asýarlar.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> Ruhy serhoşluk indi adamlaryň üstüne, ýogsam olar güýçli içginiň täsiri astyndaky adamlar ýaly sarsmazlydylar. Jenaýatlar we kanunsyzlyklar, galplyk, aldaw we adalatsyz söwda, gök asman kazyýetlerinde gozgalaň eden ýolbaşçynyň taglymatyna laýyklykda, dünýäni doldurýar.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Taryh gaýtalanmalydyr. Men ýakyn geljekde nämeleriň boljakdygyny anyk aýdyp bilerdim, ýöne wagty entek ýetmedi. Şeýtanyň mekir usuly arkaly ölüleriň keşpleri peýda bolar, we köpler ýalany söýüp, ony döredýän bilen birleşerler. Men halkymyza duýduryş berýärin: hut aramyzda käbirleri imandan ýüz öwrerler, azdyryjy ruhlara we jynlaryň taglymatlaryna gulak asarlar, hem-de olar arkaly hakykat barada erbet sözlener.” Battle Creek Letters, 123–125.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Yşaýa pygamberi we White uýa hem goşmak bilen, ähli pygamberler ahyrky günleri kesgitleýärler. Şol günlerde Adventizmiň ýolbaşçylary «aldawçy ruhlara we jynlaryň taglymatlaryna gulak asyp, aç-açan Şeýtanyň tarapyndadyrlar». White uýa şeýle diýende, bir pygamberlik öňünden aýdylşyny beýan edýär: «Ruhçulyga degişli bu aldawlar hakykatda nämedigi hökmünde — ýagny erbet ruhlaryň gizlin işi hökmünde — äşgär edilende, olarda rol alanlar aklyny ýitiren adamlar ýaly bolarlar». Adventizmiň ýolbaşçylygy, ahyrky günleriň taryhynyň şol pursatynda, haçan-da olaryň serhoşlugynyň «erbet ruhlaryň gizlin işi» diýlip äşgär edilýän wagtynda, aklyny ýitiren adamlar ýaly bolar.

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

Soňky günlerde Iýerusalimde halka höküm edýän masgaralaýjy adamlaryň işiniň açylyp görkezilmegi bar. Şol açylma Milleriň düýşünde şekillendirilip görkezildi; Miller doga eden mahaly, soňra bir gapy açyldy. Bu waka onuň gözlerini bir pursat ýummagyndan edil öň bolup geçýär we ýüz kyrk dört müňüň möhürleniş işiniň örän soňuny görkezýär. Bir gapynyň açylmagy zamanalaryň üýtgemegini aňladýar, we şol pursatda üçünji perişdäniň Laodikeýa hereketi üçünji perişdäniň Filadelfiýa hereketine geçýär.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”

Işaýa kitabyndaky şol bölekde Efraýymyň serhoşlarynyň pis işi jemlenýär; olar “wepaly goragçylar hökmünde durmalydy” bolan adamlardyr. Bu jemleme şeýle beýan edilýär: “Elbetde, zatlary tersine öwürmegiňiz küýzegäriň palçygy ýaly hasaplanylar; çünki ýasalan zat ony ýasanyň hakynda: «Ol meni ýasaman» diýermi? Ýa-da biçime salnan zat ony biçime salanyň hakynda: «Onuň akyly ýokdy» diýermi?”

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Milleriň “gündelik” diýlip kesgitleýän zady, ýagny butparazlygyň dini ýa-da butparaz Rim, ahyrsoňy Şeýtanyň nyşanydyr; çünki Şeýtan bilen butparaz Rim ikisi-de aždarha hökmünde görkezilýär.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Şeýlelik bilen, aždaha, ilkinji nobatda, Şeýtany aňladýan bolsa-da, ikinji derejede ol butparaz Rimyň nyşanydyr.” The Great Controversy, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

Soňky günlerde Iýerusalimi dolandyrýan adamlar hakynda aýtmak bilen, Waýt uýa şeýle belleýär: “Käbirleri höküm sürýän garaňkylyga siňip barýarlar we hakykaty ýalan üçin bir gyra goýýarlar. Pygamberlikde görkezilen gün gelip ýetdi. Isa Mesih düşünilmeýär. Isa Mesih olar üçin bir ertekidir.” 1901-nji ýylda Germaniýadan bolan Adventizmiň bir ýolbaşçysy apostat protestantizmiň Danyýel kitabyndaky “gündelik” baradaky ýalan garaýşyny girizip başlady. Şol garaýyş “gündeligiň” Mesihiň mukaddes ýerindäki gullugyny ýa-da şol pikiriň haýsydyr bir görnüşini aňladýandygyny kesgitleýär. Men “haýsydyr bir görnüşi” diýýärin, çünki 1901-nji ýyldan soňky taryhyň dowamynda şol ýalanlyga dürli nygtamalar berildi, emma şol ýalan garaýyşlar hemişe “gündeligiň” Mesihiň işiniň haýsydyr bir görnüşini aňladýandygy diýen netijäni ýüze çykarýar.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

Soňky günleriň Adventizminde, Milleriň şeýtanyň nyşany hökmünde kesgitlän “gündelik” baradaky taglymat bolan gymmatbaha daş, Mesihe degişli bir nyşandyr. Bu düşünje 1901-nji ýylda öňe sürlende, “gündeligiň” şeýtanyň nyşany däl-de, Mesihiň nyşanydygy baradaky garaýşy örän az adam kabul etdi; emma 1930-njy ýyllara gelnende, Milleriň 2 Selanikliler, ikinji bapda tapylan hakykat damaryndan çykaryp alan “gündelik” taglymatynyň şol gymmatbaha daşy, edil 1863-nji ýylda Levitler ýigrimi altydaky “ýedi wagt” ret edilişi ýaly ret edildi. 1863-nji ýyldan 1930-njy ýyllara çenli bolan taryhyň bir ýerinde Adventizm, muny duýman, ýolbaşçylaryny üýtgedipdi.

> “Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

> “Doganlar, men siziň howpuňyzy görýärin, we ýene-de soraýaryn: siz, ýalňyşýanlar, nädogryny düzetmek üçin haýsydyr bir tagalla edýärsiňizmi? Siz aýaklaryňyz üçin ýol-ýodalary dogry etmändigiňiz sebäpli, janlar büdräp, garaňkylykda ýöräp barýan bolup bilerler. Eger siz ynanylan jogapkärçilikli orunlarda bolsaňyz, onda men size has-da yhlas bilen ýüzlenýärin: öz janyňyzyň hatyrasyna hem-de size ýol görkeziji hökmünde garaýanlaryň hatyrasyna, goýberen her bir ýalňyşyňyz üçin Hudaýyň öňünde toba ediň we ýalňyşlygyňyzy boýun alyň.”

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Eger-de ýüregiňizdäki kesirligi göterseňiz, we tekepbirlik hem özüňizi dogruçyl hasaplamak arkaly öz kemçilikleriňizi boýun almasaňyz, siz Şeýtanyň synaglaryna tabyn edilip goýberilersiňiz. Rebbiňiz siziň ýalňyşlaryňyzy açyp görkezende, toba etmeseňiz ýa-da boýun alma etmeseňiz, Onuň ylahy ýörelgesi sizi şol meýdandan gaýta-gaýta geçirer. Siz şuňa meňzeş häsiýetdäki ýalňyşlary etmäge ýol berlip goýberilersiňiz, akyl-paýhasdan mahrum bolmagyňyzy dowam etdirersiňiz, we günäni dogrulyk, dogrulygy bolsa günä diýip atlandyrarsyňyz. Şu soňky günlerde höküm sürjek köpsanly aldawlar sizi daş-töweregiňizden gurşap alar, we siz ýolbaşçylary çalyşarsyňyz, munuň şeýle bolandygyny hem bilmersiňiz.” Review and Herald, December 16, 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Iýerusalimiň halkynyň üstünden hökümdarlyk edýän, “ygtybarly orunlarda” bolan ýaňsa alýan adamlar “günäni dogrulyk, dogrulygy bolsa günä” diýip atlandyrarlar, we “Elbetde, zatlary tersine öwürmegiňiz küýzegäriň palçygy bilen deň hasaplanar; çünki ýasalan zat ony ýasana barada: ‘Ol meni ýasamady’ diýermikä? Ýa-da biçime salnan zat ony biçime salana: ‘Onuň düşünjesi ýokdy’ diýermikä?” Dört nesil dowam eden Adventizmiň barha öňe gidýän pitnesinde, ygtybarly orunlarda bolanlar ýolbaşçylary üýtgedýärler, emma muny bilenoklar. Muny bilenoklar, çünki olar öz ýalňyşlyklaryna degişli subutnamalary barha we yzygiderli ret etdiler. Şol barha öňe gidýän pitnede “olaryň akyldarlarynyň hikmeti ýok bolar, paýhaslylarynyň düşünjesi bolsa gizlener.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Olar zatlary tersine öwürerler-de, günäni dogrulyk, dogrulygy bolsa günä diýip atlandyrarlar. Bu gozgalaňyň nyşany “gündelik” baradaky taglymatdyr; Miller üçin ol şeýtany alamatdy, häzirki wagtda bolsa Adventizm ony Mesihiň nyşany hökmünde kesgitleýär. Bir wagtlar William Milleriň pygamberlik ulanylyşlarynyň gurluşyny berkidýän labyr bolan zat, indi Iýerusalym halkynyň üstünden hökmürowan edýän masgaralaýjy adamlaryň serhoşlygynyň nyşanyna öwrüldi. Daniel kitabyndaky “gündelik” bilen baglanyşykly nyşanly many Adventizmiň başynda Milleriň tabydynda ykrar edilende gün ýaly ýagty saçýardy, emma ahyrky günlerde şol hakykat on esse ýagty saçýar, çünki on sany synagyň nyşanydyr, gadymy Ysraýyl üçin bolsa onunjy synag ahyrky synagdy.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

Häzirki döwrüň fariseýleri “Mesihiň işlerini” “şeýtany güýçlere” degişli edip, butparazlygy “Hudaýyň mukaddes güýji” hökmünde kesgitlediler.

> “The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

> “Fariseýler Mukaddes Ruha garşy günä etdiler. Olaryň sözleýiş zehini dünýäniň Halaskärini kemsitmek üçin ulanyldy, we hasaba alýan perişde olaryň sözlerini asmanyň kitaplaryna ýazdy. Olar Mesihiň işlerinde ýüze çykan Hudaýyň mukaddes güýjüni şeýtany güýçlere degişli etdiler. Olar Onuň ajaýyp işlerinden sowlup bilmediler, olary tebigy sebäplere-de degişli edip bilmediler, şonuň üçin olar: ‘Bular iblisiň işleridir’ diýdiler. Imansyzlykda olar Hudaýyň Ogluny bir adam hökmünde gürrüň etdiler. Olaryň gözüniň öňünde edilen şypa bermek işleri, hiç bir adamyň etmedik ýa-da edip bilmejek işleri, Hudaýyň güýjüniň ýüze çykmasydy, emma olar Mesihi dowzah bilen birleşmekde aýypladylar. Tekepbir, öýke-kine doly, demirýürekli bolup, olar ähli subutnamalara gözlerini ýummagy ýüreklerine düwdüler, we şeýlelik bilen bagyşlanmajak günäni etdiler.” Manuscript Releases, 4-nji jilt, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

Birinji perişdäniň hereketinde möhürden açylan bilimiň artmagy baradaky garaýşymyzy indiki makalada dowam etdireris.

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