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# The Book of Daniel - Number Thirty-Seven

Danyýel Kitaby — Otuz Ýedinji San

Restoring the Original Truths: Unveiling William Miller’s Dream and the Prophetic Resurgence in the Last Days

Asyl Hakykatlary Dikeltmek: William Milleriň Düýşüni we Soňky Günlerde Pygamberlik Täzeden Galkynyşyny Aýan Etmek

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Jeff Pippenger

Published

January 1, 2024

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William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.

Uilýam Milleriň düýşi “Early Writings” kitabynyň içine ýerleşdirilipdir, şonuň üçin hem hakykat Sözüni dogry bölüp bermegi gözleýän okuwçy tarapyndan amala aşyrylmagy talap edilýän şol bir pygamberlik derňewine we ulanylyşyna tabyndyr. Bu düýş köp ýyllaryň dowamynda Future for America tarapyndan ençeme gezek beýan edildi, emma bu ýerde biz ony 1798-nji ýylda “ahyryň wagtynda” açylan “bilimiň artmagy” baradaky öwrenişiň içine girizýäris. Düýş artdyrylan bilim hökmünde wekilçilik eden habaryň taryhyna degişlidir. Ol birinji we üçünji perişdäniň habarlarynyň hereketleriniň arasyndaky baglanyşygy şekillendirýär.

William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.

William Milleriň düýşi onuň işini görkezýär, onuň işi bolsa gadymy Ysraýylyň başlangyjynda Musanyň işi bilen öňünden görnüşe salnypdy. Ahyrky günlerde Milleriň düýşüniň ýerine ýetmegi, gadymy Ysraýylyň ahyrky günlerinde Mesihiň işi bilen öňünden görnüşe salnypdy. Mesihiň gadymy Ysraýylyň ahyrynda amala aşyran işi, Mesihiň ruhy Ysraýylyň ahyrky günlerinde amala aşyrýan işini aňladýardy. Milleriň düýşünde ahyrky günlerde amala aşyrylýan iş “Kir Çotga Adamy” tarapyndan ýerine ýetirilýän hökmünde görkezilýär. Milleriň düýşüni ahyrky günlerde Ýarygijeki Çagyryşyň ýerine ýetmeginiň öňünden aýdylan habary hökmünde tanamak zerurdyr. Şeýle hem, olaryň ahyrky günlerinde gadymy Ysraýyl üçin Mesihiň eden işiniň Milleriň düýşündäki “Kir Çotga Adamy”nyň işini öňünden görnüşe salandygyny tanamak hem zerurdyr.

One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.

Mesihiň işiniň belläp geçmäge möhüm bolan bir tarapy, Onuň diňe Musanyň zamanyndan bäri gömülip ýatan hakykatlary açmak bilen çäklenmändigidir; eýsem Mesih şol ilkinji hakykatlary şol bir wagtda beýgeldip hemdir. Şeýle etmek bilen, Ol Hudaýyň halky ahyrky günlerde Milleriň düýşüni berjaý eden mahaly, Milleriň işi arkaly berkidilen hakykatlaryň olaryň ilkibaşdaky düşünilişinden has aňryk giňeldiljekdigine görelde goýdy.

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “Halasgäriň döwründe ýahudiler hakykatyň gymmatly göwherlerini däp-dessurlaryň we rowaýatlaryň galyndylary bilen şeýle bir örtüpdirler welin, dogry bilen ýalňyşy tapawutlandyrmak mümkin däldi. Halasgär yrymlaryň hem-de uzak wagtlap eziz tutulyp gelnen ýalňyşlaryň galyndylaryny aýryp taşlamak we Hudaýyň Sözüniň göwherlerini hakykatyň çarçuwasyna ýerleşdirmek üçin geldi. Eger Halasgär häzir ýahudileriň arasyna gelşi ýaly biziň aramyzga gelse, näme ederdi? Ol däp-dessurlaryň we dessur-ýörelgeleriň galyndylaryny aýryp taşlamak boýunça şuňa meňzeş işi etmeli bolardy. Ýahudiler Ol bu işi edeninde juda biynjalyk boldular. Olar Hudaýyň ilkinji hakykatyny gözden salypdylar, emma Mesih ony ýene-de göz öňüne getirdi. Hudaýyň gymmatly hakykatlaryny yrymdan we ýalňyşdan azat etmek biziň işimizdir. Hoş Habarda bize nähili beýik iş ynanylypdyr!” Review and Herald, June 4, 1889.

Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.

Şu günler kir süpürijisi adam (Mesih), Ýahuda taýpasynyň Arslanynyň (Mesih) ýehudylaryň döwründe ýerine ýetiren işine meňzeş bolup, “däp-dessurlaryň we merasimleriň galyndylaryny arassalap aýyrmak ýaly meňzeş bir işi” ýerine ýetirýär. Milleriň düýşünde Hudaýyň Sözüniň sandygynda kämil tertipde ýerleşdirilen hakykatyň gymmatbahaly şaý-sepleri galyndylar we galp şaý-sepler bilen örtülipdi. Ol şaý-sepler soňky günleriň Gijeki Nidasynyň döwründe galyndylaryň arasyndan çykarylyp, Hudaýyň Sözüniň has uly sandygynda täzeden öz ornuna goýulmalydy, çünki Miller dikeldilen şaý-seplere şol has uly sandygyň içinde seredende, ol “beýik şatlyk bilen gygyrypdy, we şol gygyryş” ony oýardy. Milleriň düýşi 1847-nji ýylda, birinji perişdäniň Gijeki Nidasyndan üç ýyl soň bolup geçdi, şonuň üçin onuň düýşdäki oýanmagy soňky günleriň Gijeki Nidasydyr. Ol Gijeki Nida düýpsüz çukurdan çykan wagşy haýwan tarapyndan öldürilen we üç ýarym günläp köçede öli ýatan, soňra bolsa bir ýere jemlenip, gurak öli süňkleriň jülgesinde ýaşaýyş berlen we ondan soň nyşan hökmünde ýokary galdyrylan iki şaýat tarapyndan yglan edilýär. Milleriň düýşi şol köçede, hem-de onuň “öz otagy” diýip atlandyrýan şol bir jülgesinde hasyl bolýar.

In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.

Milleritleriň taryhynda Reb Milleri Adventizmiň başlangyç hakykatlaryny berkarar etmek üçin ulandy, ýöne onuň düýşi wagtyň geçmegi bilen şol hakykatlaryň gömlüp goýuljakdygyny görkezdi. Däp-dessurlaryň we adatlaryň galyndylaryny aýryp taşlamak hadysasy Mesihiň gadymy Ysraýylyň ahyrynda ýerine ýetiren işidir, we ol şeýle etmek bilen William Milleriň düýşüniň soňky berjaý boluşyny nusgalady.

The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.

Ýahudylar “Hudaýyň asyl hakykatyny” gözden salypdylar, emma Mesih ony gaýtadan nazara getirdi” we Öz işini “biziň işimiz” diýip kesgitledi. Biziň işimiz “Hudaýyň gymmatly hakykatlaryny yrymdan we ýalňyşlykdan azat etmekdir.” William Milleriň düýşi asyl hakykatlaryň açylmagyny, hödürlenmegini we ret edilmegini, şeýle hem olaryň dikeldilmegini kesgitleýär. Dikeltmek işini amala aşyrmak üçin, Mesih hakykaty “hakykatyň gurluşynyň” içine ýerleşdirdi. William Miller üçin “hakykatyň gurluşy” onuň butparazlygyň we papalygyň weýran ediji iki güýji baradaky düşünjesidi. Ahyrky günlerde “hakykatyň gurluşy” aždarhanyň, haýwanyň we ýalan pygamberiň weýran ediji üç güýjüdir.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Mesih dünýä gelende, hakyky dini nusga görkezmek we adamlaryň ýüreklerini hem-de hereketlerini dolandyrmaly ýörelgeleri beýgeltmek üçin gelende, ýalançylyk beýik ýagtylyga eýe bolanlaryň arasynda şeýle bir çuň kök urupdy welin, olar indi ýagtylyga düşünmeýärdiler we däbi hakykat üçin terk etmäge hiç isleg bildirmeýärdiler. Olar asman Mugallymyny ret etdiler, öz däp-dessurlaryny we oýlap tapan zatlaryny saklap galmak üçin şöhratyň Rebini haça çüýlediler. Hut şol bir ruh bu gün hem dünýäde ýüze çykýar. Adamlar hakykaty derňemäge meýilli däldirler, çünki olaryň däpleri sarsdyrylyp, zatlaryň täze tertibi giriziler diýip gorkýarlar. Adamzatda hemişe ýalňyşmaga ukyplylyk bar, we adamlar tebigy taýdan ynsan pikirlerini hem-de bilimini örän ýokary götermäge meýillidirler, emma ylahy we baky bolan zat ne saýgarlanýar, ne-de gadyry bilinýär.” Counsels on Sabbath School Work, 47.

If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.

Eger Mesih şu gün dünýä gelse, Ol hakykatyň ýerine däbi goýup, ynsan pikirlerini we bilimini beýgelden “edil şol bir ruhy” tapardy. Milleriň düýşünde, ahyrky günlerde, Mesih şol bir işi amala aşyrmak üçin hapa çotgaçy adam hökmünde gelýär. Onuň hapa çotgaçy adam hökmünde edýän işi tamam bolanda, Miller tarapyndan şekillendirilen iki şaýat güýçli gykylygyň çagyryşy bilen oýananda, başdaky göwherler günden on esse ýagtyrak lowurdarlar.

The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.

Miller-e berlen hakykatyň çarçuwasy, weýrançylyk getirýän iki güýjüň pygamberlik gurluşydy; Future for America-a berlen hakykatyň çarçuwasy bolsa, weýrançylyk getirýän üç güýjüň pygamberlik gurluşydyr. Sandykça birikdirilen “açar” bolsa, möhri aýrylyp Miller-e, ondan soň hem Future for America-a berlen aýratyn usuldyr.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> Mesihiň günlerinde bilim açary, Köne Ähtdäki Mukaddes Ýazgylardaky paýhas hazynasynyň öýüni açmak üçin ony saklamalydylar tarapyndan elinden alnypdy. Ruhanylar we mugallymlar asman patyşalygyny garyplaryň hem ejizleriň öňünde diýen ýaly ýapyp, olary heläk bolmaga taşlapdylar. Mesih Öz wagyzlarynda olaryň öňüne birbada köp zat getirmedi, çünki olaryň akyllaryny bulaşdyryp biljekdi. Ol her bir meseläni aýdyň we aýratyn etdi. Eger öňden belli we tanyş hakykatlaryň pygamberliklerdäki gaýtalanmagy pikirleri berk ornaşdyrmak maksadyna hyzmat edýän bolsa, Ol muny äsgermezçilik etmedi.

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “Mesih ähli gadymy hakykat gymmatlyklarynyň gözbaşydy. Duşmanyň işi arkaly bu hakykatlar öz ýerinden süýşürilipdi. Olar özleriniň hakyky ornundan üzülip, ýalňyşlygyň çarçuwasyna ýerleşdirilipdi. Mesihiň işi bu gymmatly daşlary täzeden sazlap, hakykatyň çarçuwasynda berkarar etmekdi. Dünýäni ak pata bermek üçin hut Özi tarapyndan berlen hakykat ýörelgeleri, Şeýtanyň täsiri arkaly gömülipdi we hamala bütinleý ýok bolup giden ýalydy. Mesih olary ýalňyşlygyň harabalygyndan halas etdi, olara täze, janly bir güýç berdi we olaryň gymmatbaha zergärlik daşlary ýaly şöhle saçmagyny hem-de ebedilik berk durmagyny emr etdi.”

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Mesihiň Özi bu gadymy hakykatlaryň islendik birini iň kiçijik bölejigini-de başga ýerden almazdan ulanyp bilýärdi, çünki olaryň hemmesiniň gözbaşy Ol Özüdi. Ol olary her nesliň aňyna we pikirine ýerleşdiripdi, hem-de biziň dünýämize geleninde öli ýagdaýa düşen hakykatlary täzeden tertibe salyp, olary janlandyrdy we geljek nesilleriň peýdasy üçin has-da täsirli etdi. Hakykatlary galyndylaryň astyndan halas edip, olary öňki täzeliginden we güýjünden hem artyk täzelik hem-de güýç bilen dünýä ýene-de berip bilýän güýje eýe bolan hut Isa Mesihdi.” Manuscript Releases, 13-nji tom, 240, 241.

It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.

Soňky parçada Mesihiň gadymy Ysraýylyň ahyrynda ulanan açarynyň Köne Ähti açmak üçin bolandygyny bellemek gyzyklydyr. Milleriň usulyýetiniň açary Köne we Täze Ähtleriň sandygy açdy, emma soňky günlerde, onuň düýşüniň jeminde, sandyk has uludyr. Soňky günlerde usulyýetiň açary diňe Köne we Täze Ähtleri däl, eýsem pygamberlik Ruhuny hem açýar. Isa Mesihiň Ylhamynyň möhüriniň açylmagy, synag wagtynyň ýapylmagynyň edil öň ýanynda, Ýahuda taýpasynyň Arslany tarapyndan ýerine ýetirilýär; ol Milleriň düýşünde hapa süpürgiçli adam hökmünde görkezilýär. Uýam Waýt hapa süpürgiçli adamyň işiniň synag wagtynyň ýapylmagynyň edil öň ýanynda bolup geçýändigini kesgitleýär.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Reb maňa 26-njy ýanwarda bir görnüş berdi; men ony beýan ederin. Men Hudaýyň halkynyň käbirleriniň bihuş we gowşak halda bolandygyny, diňe ýartygyna oýanyp durandygyny, häzir ýaşap duran döwrümize düşünmändigini gördüm; şeýle hem ‘hapany süpüriji çotgaly’ bolan ‘adamyň’ girendigini we käbirleriniň süpürilip ýok edilmek howpunda durandygyny gördüm. Men Isadan olary halas etmegini, olara biraz wagtlap rehim etmegini we olaryň elhenç howpuny görmäge ýol bermegini towakga etdim; şeýdip olar hemişelik juda giç bolmanka taýýar bolup bilerlerdi. Perişde: ‘Heläkçilik gudratly bir tupan ýaly gelýär’ diýdi. Men perişdeden bu dünýäni söýen, emläklerine baglanan, olardan üzülip aýrylmagy we ýol ugrunda habarchylary tizletmek üçin olary gurban etmegi islemeýän adamlara rehim etmegini hem-de olary halas etmegini towakga etdim; sebäbi ruhy iýmit ýetmezçiligi sebäpli heläk bolup barýan aç goýunlary iýmitlendirmek üçin şol habarchylary ugruna ugratmak gerekdi.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Häzirki hakykata mätäçlik sebäpli ýogalyp barýan garyp janlara garanymda, hem-de hakykata ynanýandyklaryny ykrar edýän käbirleriniň Hudaýyň işini öňe sürmek üçin zerur serişdeleri saklap, olaryň ölüp gitmegine ýol berýändiklerini görenimde, bu görnüş şeýle bir agyrdy welin, ony menden aýyrmagyny perişdeden ýalbardym. Hudaýyň işi olaryň emläginden bir bölegini talap eden mahaly, Isanyň ýanyna gelen ýaş ýigit ýaly, [Matthew 19:16–22.] gynanç bilen yza çekilýändiklerini gördüm; hem-de tiz wagtdan joşup daşýan bela olaryň üstünden geçip, ähli emläklerini süpürip äkitjekdigini, şondan soň bolsa ýer ýüzündäki baýlyklary gurban edip, gökde hazyna ýygnamak üçin juda gijä galynjakdygyny gördüm.” Review and Herald, April 1, 1850.

The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.

“Joşup gelýän gamçy” tizden güýje girjek ýekşenbe gününiň kanunynyň nyşanydyr, hem-de Milleriň düýşündäki hapa süpüriji adamyň işi synag möhleti ýapylmazyndan edil öň bolup geçýär. Hut Ol otagy arassalap bolandan soň, gymmatbaha daşlary ýene uly sandyga taşlaýar, şonda olar gününden on esse ýagtyrak şöhle saçýarlar. Daniel bilen üç hormatlysynyň beýlekilerden on esse gowy tapylandygy mälim boldy.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Patyşanyň olary huzuryna getirmegi buýran günleriniň ahyry gelende, hadymbaşysy olary Nebukadnesaryň huzuryna getirdi. Patyşa olar bilen söhbet etdi; olaryň hemmesiniň arasynda Daniýel, Hananyýa, Mişaýel we Azarýa ýaly hiç kim tapylmady; şonuň üçin olar patyşanyň huzurynda durdular. Patyşa olardan soraýan hikmet we düşünje bilen bagly ähli meselelerde, olary öz bütin şalygyndaky jadygöýleriň we müneçjimleriň hemmesinden on esse artyk tapdy. Daniýel 1:18–20.

The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.

Daniel üçin “günleriň soňy” Nebukadnesaryň höküm çykaran synag pursatyny aňladýardy, we şol synag soňky günlerdäki ýekşenbe kanunynyň nusgasydyr. Asyl we düýpli hakykatlar soňky günlerde dikeldilende, ilkinji gezek ykrar edilen wagtlaryndakydan on esse ýagtyrak şöhle saçar. Hakykatlar hem-de şol hakykatlara soňky günlerde düşünýän akyldarlar, Gijäniň ýarysyndaky Çagyryşyň gaýtalanmasy bolan giçki ýagyş döwründe on esse ýagtyrak şöhle saçarlar.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Rebbiň gelşini siz juda daşa süýşürýärsiňiz. Men soňky ýagşyň [gijäniň ýarynda ýaňlanan] çagyryş ýaly birden gelýändigini we on esse güýç bilen gelýändigini gördüm.” Spalding and Magan, 5.

The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.

Asyl hakykatlaryň gaýtadan dikeldilmegi “setir üstüne setir” bolan soňky ýagşyň usulyýetiniň ulanylmagy arkaly amala aşyrylýar. Gaýtadan dikeldilenden soň, asyl hakykatlar Miller olara ilkinji gezek garanda nähili şöhle saçan bolsa, şondan “on esse” ýagtyrak şöhle saçýar. Asyl hakykatlary gaýtadan dikeltmek üçin usulyýetiň açaryny ulanýan paýhaslylar, Wawilonyň usulyýetini iýýänlerden “on esse” gowurak tejribe gazanýarlar. Kirli çotga adam tarapyndan syrylyp äkidilýänler, asyl hakykaty örtüp goýan däp-dessurlara we adatlara baglanyp galanlardyr; olar baglanyp galan däp-dessurlarynyň we adatlarynyň ýalňyşlyklary bilen bilelikde arassalanyp çykarylýarlar.

A false doctrine is an idol.

Ýalan taglymat bir butdur.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.

> “Hakykaty ret etmek bilen adamlar onuň Müellifini hem ret edýärler. Hudaýyň kanunyny aýak astyna salmak bilen, olar Kanun Berijiniň ygtyýaryny inkär edýärler. Ýalan taglymatlardan we nazaryýetlerden but ýasamak, agaçdan ýa-da daşdan but ýasamak ýaly aňsatdyr.” Beýik Göreş, 584.

The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.

Efraýym üçin synag möhletiniň tamamlanandygyny alamatlandyran höküm, kir çotgaly adamyň poly süpürende näme amala aşyrýandygynyň hakykatyny nygtaýar.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efraýym butlara ýapyşdy; ony öz gününe goýber. Hoşeýa 4:17.

You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.

Iýýäniň zady näme bolsaňyz, iýýän zadyňyzdyr; muny Daniýel we üç sany sadyk ýigit görkezipdir. Waýt uýanyň “akylsyz we ysgynsyz” bolanlar baradaky aladasy olaryň taýýarlyksyzlygy hem-de “häzirki hakykatyň” ähmiýetini saýgarmazlygy bilen baglanyşyklydy. Onuň aladasy öz döwrüniň ownuk çekeleşik edýän ýehudylary üçin Mesihiň aladasynyň beýanydy; olar ilkinji hakykatlary bütinleý gözden salypdylar. Milleriň düýşi gadymy göni manyly Ysraýyl arkaly nusgalanan häzirki zaman ruhy Ysraýylynyň soňuny görkezýär.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Kanunçylar we fariseýler Mukaddes Ýazgylary düşündirýändiklerini ykrar edýärdiler, emma olar olary öz pikirlerine we däp-dessurlaryna laýyklykda düşündirýärdiler. Olaryň adatlary we ýörelgeleri barha talapkär hem berk bolup barýardy. Ruhy manysynda mukaddes Söz halk üçin möhürlenen kitap ýaly bolup, olaryň düşünjesine ýapykdy.” Signs of the Times, 1905-nji ýylyň 17-nji maýy.

A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.

1863-nji ýyldan bäri Laodikeýa Adventizminiň üstüne barha çuňlaşýan bir garaňkylyk çöken bolup, Mukaddes Kitap bilen Pygamberlik Ruhu olar üçin möhürlenen bir kitap ýaly boldy. Synag möhleti ýapylmazyndan edil öň, Isa Mesihiň Ylhamy açylýar, we ol üç basgançakly bir synag işini emele getirýär; onuň soňunda bolsa adat we däp-dessurlaryň butlaryny terk etmegi ret edýänler ýakyn wagtda geljek Ýekşenbe kanuny wagtynda süpürilip taşlanýar.

> “We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.

> “Bizde çäksiz bir Gutarıjy bar, we Hudaýyň Sözü’nde munuň şeýledigine şaýatlyk edýän hakykatyň gymmatbaha göwherleri nähili ezizdir. Emma bu gymmatly gymmatbaha daşlar däp-dessurlaryň, bidgatçylyklaryň üýşmeginiň astynda gömülip galandyr; bulary hut Şeýtanyň özi döretdi. Onuň mekir niýetleri Oňa iman edýänleriň nazarynda Mesihiň gymmatyny kölegelemek üçin adam akyllarynyň üstünde geň bir güýç bilen täsir edýär. Hudaýyň we adamyň duşmany özüni Mesihiň yzyna düşýänler hasap edýänleriň üstüne bir tilsim saldy; şonuň üçin olaryň köpüsi hakda şeýle diýlip bilner: Olar özlerine sapar edilen wagty bilmediler.” Review and Herald, August 16, 1898.

Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.

Milleriň düýşi “ilkibaşdaky hakykatlaryň” berkarar edilişiniň taryhyny, olaryň soňra ret edilişini, soňunda bolsa gaýtadan dikeldilişini suratlandyrýar. Synag möhletiniň tamamlanmagyna örän golaý wagtda “Hapany Süpüriji Adam” sahna çykýar-da, ilkinji hakykatlary gaýtadan berkarar edýär we olary “on esse” has-da ýagty edýär. Bu waka Ýekşenbe kanunyndaky üçünji perişdäniň Güýçli Jygyldysyndan öň gelýän Ýarygijeki Jygyldy döwründe bolup geçýär. Ýarygijeki Jygyldy, Millerçi taryhda derňew höküminiň başlanmagyndan öň bolşy ýaly, Ýekşenbe kanunyndan öň gyzlary oýarýar we olary biri-birinden aýyrýar. Gymmatbaha daşlar dikeldilen uly sandyga yzyna taşlananda bolsa, eýýäm giç bolýar, çünki şol waka pol doly süpürilip arassalanandan “soň” bolup geçýär.

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> “Ýalňyşlygyň tozany we galyndylary hakykatyň gymmatbahaly göwherlerini gömüpdir, emma Rebbiň işgärleri bu hazynalary ýüze çykaryp bilerler, şeýlelikde müňlerçe adam olara şatlyk we haýranlyk bilen sereder. Hudaýyň perişdeleri kiçigöwünli işgäriň ýanynda bolar, oňa merhemet we ylahy nur bererler, hem-de müňlerçe adam Dawut bilen şeýle doga etmäge alnyp geler: ‘Gözlerimi aç, Seniň kanunyňdan ajaýyp zatlary göreyin.’ Uzak asyrlaryň dowamynda görülmedik we üns berilmedik hakykatlar Hudaýyň mukaddes Sözüniň nurlandyrylan sahypalaryndan ýalkym saçar. Hakykaty eşidip, ony ret eden we aýak astyna alan ybadathanalar, umuman, has-da erbetlik ederler; emma ‘danalar,’ ýagny dogruçyl bolanlar, düşünerler. Kitap açykdyr, we Hudaýyň sözleri Onuň islegini bilmek isleýänleriň ýüreklerine ýetýär. Üçünji perişdä goşulýan gökdäki perişdäniň güýçli nida eden wagtynda, müňlerçe adam asyrlarboýy dünýäni büräp gelen bihuşlukdan oýanar we hakykatyň gözelligini hem gymmatyny görer.” Review and Herald, December 15, 1885.

The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.

Şonda oýanýan “müňler”, entegem Wawilonda bolan Hudaýyň beýleki sürüsini aňladýar, sebäbi “gaty sesli çagyryş” ýekşenbe kanuny bilen başlanýar. “Tozan Çotgasy Adamynyň” işi 2001-nji ýylyň 11-nji sentýabryndan bäri dowam edip gelýär, esasan hem 2023-nji ýylyň iýul aýyndan bäri has-da güýçli ýagdaýda.

> “The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.

> Resul şeýle diýýär: «Bütin Mukaddes Ýazgy Hudaý tarapyndan ylham berlip berlen bolup, taglymat üçin, ýazgarmak üçin, düzetmek üçin, dogrulykda terbiýelemek üçin peýdalydyr; Hudaýyň adamy kämil bolup, her bir ýagşy işe doly taýýar edilsin diýip». Injil özüniň öz düşündirijisidir. Bir bölek beýleki bölekleri açýan açar bolup hyzmat eder, we şunuň ýaly ýol bilen Sözüň gizlin manysyna ýagtylyk saçylar. Birmeňzeş meselä degişli dürli aýatlary deňeşdirip, olaryň her tarapdan baglanyşygyny göz öňünde tutmak bilen, Mukaddes Ýazgylaryň hakyky manysy aýdyň bolar.

> “Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! T he jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’

> “Köp adamlar Hudaýyň Sözüniň manysyna düşünmek üçin Mukaddes Ýazgylar baradaky düşündiriş kitaplaryna ýüz tutmalydyrys diýip pikir edýärler, we biz düşündirişleriň asla öwrenilmeli däldigi diýen tutumy tutmaýarys; emma adamlaryň sözleriniň üýşmeginiň astyndan Hudaýyň hakykatyny tapyp çykarmak üçin uly saýgaryjylyk gerek bolar. Özüni Injile ynanýandygyny ykrar edýän bir bitewi beden hökmünde ýygnak tarapyndan Hudaýyň Sözüniň pytraňňy şaý-seplerini hakykatyň bir kämil zynjyryna düzmek ugrunda nähili az iş edildi! Hakykatyň şaý-sepleri, köpüň çak edişi ýaly, ýüzüň üstünde ýatmaýar. Erbetligiň birleşigindäki baş akyl hakykaty gözden ýaşyrmak we beýik adamlaryň pikirlerini doly göz öňüne getirmek üçin hemişe iş başyndadyr. Duşman okuw-terbiýe usullary arkaly asmanyň nuruny garaltmak üçin öz güýjüniň ýetýän ähli zadyny edýär; çünki onuň niýeti adamlaryň Rebbiň: ‘Ine, ýol şu, şondan ýöräň’ diýýän sesini eşitmezligidir.”

> “The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.

> “Hakykatyň gymmat bahaly daşlary ylham meýdanynyň üstüne dargadylan ýalydyr; emma olar ynsan däp-dessurlarynyň, adamlaryň sözleriniň we buýruklarynyň astynda gömülipdir, hem-de gökden gelýän paýhas iş ýüzünde äsgerilmezlik edilipdir; çünki Şeýtan dünýäni adamlaryň sözleriniň we gazanan üstünlikleriniň örän uly ähmiýetlidigine ynandyrmagy başardy. Älemleriň Ýaradyjysy bolan Reb Hudaý çäksiz baha töläp, hoş habary dünýä berdi. Şu ylahy serişdäniň üsti bilen, ýaşaýyş çeşmesine geljekler üçin asman tesellisiniň şatlykly, täzelenme beriji çeşmeleri we dowamly göwünlik açyldy. Heniz açylmaly hakykat damarlary bar; ýöne ruhy zatlar ruhy taýdan idrak edilýär. Erbetlik bilen üsti tutulyp galan aňlar Isada bolşy ýaly hakykatyň gymmatyna baha berip bilmez.” Review and Herald, 1891-nji ýylyň 1-nji dekabry.

The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”

Milleriň düýşünde hapa süpüriji adam hökmünde şekillendirilen Mesihiň işi iki taraplydyr. Ol ýalňyşlygy aýyrmakdan we ilkinji hakykatlary gaýtadan dikeltmekden ybaratdyr. Ýalňyşlygy aýyrmagyň özi hem iki taraplydyr, çünki ýalňyşlyk penjireden süpürilip çykarylanda, şol ýalňyşlyklara ýapyşyp galmagy saýlanlary-da özi bilen alyp gidýär. Hapa süpüriji adam tarapyndan amala aşyrylýan aýrybaşgalamak işi Ýeremiýa tarapyndan hem beýan edilýär, we onuň şaýatlygy, Sister White-yň: “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe” diýip aýdan sözleri bilen ylalaşýar.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Şonuň üçin Reb şeýle diýýär: Eger sen yzyna dönseň, onda Men seni ýene-de dikelderin, sen Meniň huzurymda durarsyň; eger sen gymmatlyny bihaýadan saýlap aýyrsaň, onda sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Ýeremiýa 15:19.

The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.

Ýermeýa kitabyndaky bu parçanyň mazmuny 2020-nji ýylyň 18-nji iýulyndaky ilkinji lapykeçligi başdan geçirenlere gönükdirilendir. Gymmatlyny bihaýadan aýyrýan diňe bir “Dirt Brush Man” däl, eýsem Ýermeýa bilen şekillendirilýänleriň işi hem şudur; olar Rebbe dolanmalydygy ýa-da dolanmaly däldigi barada karar berýänler hökmünde görkezilýär. Elbetde, olar Reb bilen bolmandyrlar, çünki eger Oňa eýerip ýören bolsadylar, onda olaryň dolanmagyna hiç bir sebäp bolmazdy. Olar dolanyp gelip Rebbiň huzurynda duranda we şondan soň Onuň agzy hökmünde çykyş edende, gymmatlyny bihaýadan aýyrmak işini amala aşyran bolarlar. “Dirt Brush Man”-yň işi paýhaslylaryň gatnaşmagyny talap edýär. Milleriň düýşündäki “Dirt Brush Man”-yň işi Mesih arassalaýjy bir amalyň üsti bilen Öz harmanyny arassalanda hem şekillendirilýär.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Bu saplaýyş işiniň takyk haçan başlanjakdygyny aýdyp bilemok, ýöne ol uzak wagt gijikdirilmez. Eleği Öz elinde bolan Şol Öz ybadathanasyny onuň ahlak taýdan hapalanmasyndan arassalar. Ol Öz harmanyny düýpli arassalar.” Testimonies to Ministers, 372, 373.

The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.

Soňky “arassalama işi” 2023-nji ýylyň iýul aýynda başlandy, we bu Malakiýa kitabynyň üçünji babyndaky arassalama işidir.

> “Malachi 3:1–4 quoted.

> “Malakiýa 3:1–4 sitata getirildi.”

> “A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.

> “Hudaýyň halkynyň arasynda arassalaýjy, tämizleýji bir iş dowam edýär, we goşunlaryň Rebbi elini bu işe uzatdy. Bu iş jan üçin örän agyr synagdyr, ýöne hapalyk aýrylsyn diýip zerurdyr. Synaglar zerurdyr, çünki biz gökdäki Atamyza ýakynlaşdyrylyp, Onuň erkine boýun egmek arkaly, Rebbe dogrulyk bilen gurban hödürläp biler ýaly bolýarys. Hudaýyň jany arassalaýjy we tämizleýji işi Onuň hyzmatkärleri şeýle bir peseldilýänçä, şeýle bir öz-özünden ölençä dowam etmelidir; şonda olar işjeň gulluga çagyrylanda, nazaryny diňe Hudaýyň şöhratyna dikerler.” Review and Herald, April 10, 1894.

Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.

Milleriň ikinji düýşi asyl hakykatlaryň gaýtadan dikeldilişini, şeýle hem dargadylan bir halkyň şol bir wagtda gaýtadan dikeldilişini görkezýär. Nebukadnesaryň ikinji düýşi bolsa onuň patyşalygynyň gaýtadan dikeldilişini görkezýär. Milleriň düýşi asyl hakykatlaryň gömülip goýluşyny şol hakykatlaryň “dargadylan” bolmagy görnüşinde beýan edýär. “Dargadylan” sözi “ýedi wagt” nyşanydyr. Nebukadnesaryň düýşi “ýedi wagtyň” “dargadylmagy” hakyndadyr. Nebukadnesar 1798-nji ýylda ahyrzamanyň wagtyna ýerleşdirilýär we ol ýerde ýüregi özgeren bir adamy aňladýar. Miller bolsa 1798-nji ýylda “parasatlylaryň” nyşanydyr.

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

Biz Milleriň düýşüni indiki makalada dowam etdireris.

> “When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.

> “Biz başgalar bilen pikirdeş bolmazlyga çagyrylan wagtymyzda, ýa-da başgalar öz pikirimiziň garşysyna bolan tapawudyny beýan edenlerinde, biz mesihçi ruhuny görkezmelidiris we şu hakykaty öňe çykarmalydyrys: biz parahat we adalatly bolmaga ukyplydyrys; çünki hakykat derňewi göterer. Ol näçe köp öwrenilse, şonça-da onuň nury has aýdyň lowurdar. Reb zalymlyga we gazaplylyga meňzeş her bir zady ýazgarýar, hem-de özleri bilen pikirde tapawutly bolanlary ýigrenç hem-de ýazgarma bilen garşylaýanlara, olary mümkin bolan iň ýaramaz görnüşde görkezýänlere Öz käýinçini goýýar. Ähli Gök bu işi edýänlere, Gögüň fariseýlere seredişi ýaly seredýär we olary hem Mukaddes Ýazgylardan, hem-de Hudaýyň güýjünden bihabar diýip yglan edýär. Hakykatyň duşmanlary hakykaty ýalňaşa öwrüp bilmezler. Olar hakykaty depeläp bilerler we ony ýere gaçyrandyklary, üsti başaşak zatlar bilen basyrandyklary üçin, ony ýeňildi diýip pikir edip bilerler; emma Hudaý Öz sadyk gullarynyň käbirleriniň üstünde täsir edip, olaryň Mesihiň ýerde bolanda edişi ýaly etmegini üpjün eder, ýagny—üsti basylan zatlary aýryp, hakykaty hakykatyň gurluşyndaky degişli ornuna gaýtadan dikelder.”

> “In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.

> Hakykatyň jedel meselesi edilýän ýygnaklarda, özleriniň hakykat hökmünde kabul etmän zatlarynyň hemmesine garşy çykjak adamlar tapylar; we olar özlerini diňe ýalňyşlyga garşy göreşýäris diýip ynandyrýan bolsalar-da, aýdylýan zady nädogry beýan etmezlikleri we ýalňyş düşündirmezlikleri üçin, hakykatyň nämedigine düşünip biler ýaly, olar bitarap gulak bilen eşitmäge mätäçdirler. Olar ähli döwürlerde hakykata garşy söweşen, şeýle etmek bilen-de Hudaýyň özleri baradaky maslahatyny ret eden adamlaryň mysalyna eýedirler. Uly nura, uly mümkinçiliklere eýe bolan, emma şonda-da Rebbe bütinleý degişli bolmakda şowsuzlyga uçran adamlaryň üstüne düşjek jogapkärçilik agyr bolar. Eger olar bütinleý Rebbiň tarapynda bolmaga het eden bolsadylar, hatda ýalňyz durmaga çagyrylanlarynda-da, dogruçyllykda goralar edilerdi. Ol olara bozulmadyk dogrulyk ýörelgeleri ugrunda göreşip, päklikde we adalatlylykda, gaýduwsyz durmaga güýç bererdi. Hatda adalat köçede ýykylan, ynsaplylyk hem girip bilmedik bolsa-da, Ol dogry zat dogry bolany üçin, dogrulyk ugrunda göreşlerinde olary goldardy. Olar nämäniň arassa we päkdigine, hem-de Mesihiň durmuşyna laýyk gelýändigine düşünerdiler, we ruhda, sözde ýa-da işde hristiançylygyň iň arassa ýörelgelerinden ýüz öwürmezdiler, hatda olar diňe nadanlyga däl, eýsem özlerini dymdyrmak üçin sofistika ýaraglaryny ulanýan sowatly we tejribeli adamlara-da garşy dursalar-da. Ýalňyşlygyň hakykata garşy ähli bu dawasynda olar goralardylar we duşmanlarynyň olara garşy ne inkär edip, ne-de garşy durup bilmezligi üçin, şeýle bir ýol saklamaga ukyply edilerdi. Olar hiç bir adam bilen ylalaşyga gitmekden ýüz öwrüp, şonda-da her bir hristiana mahsus bolmaly ruhy saklap, ýörelgä gaýa dek berk durarlar.

> “He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.

> “Mesihiň yzyna eýerýän adam mukaddes bilen adaty zadyň arasyny tapawutlandyrar we adamyň häsiýetiniň hem-de işiniň hakyky subutnamasyna berk ýapyşar, çünki Mesih: ‘Olary miwelerinden tanarsyňyz’ diýip aýdandyr. Mesihi adam her dürli garşylyklaryň arasynda öňe hereket eder. Ýaranjaňlygy ol ýigrenç bilen ret eder, sebäbi ol Şeýtandan dogýandyr. Aýyplamany-da ol ýigrençli görer, sebäbi ol erbetiň ýaragydyr. Olar göripligi ýüreklerinde saklamazlar ýa-da özüni beýgeltmäge ýol bermezler, sebäbi bular Hudaýyň we adamyň garşydaşynyň häsiýetleridir. Olar içaly hökmünde tapylmazlar; çünki Şeýtan bu işi Isanyň garşysyna ýerine ýetirmekde ýigrenilen ýehudylary ulanypdyr. Olar öz doganlarynyň yzyna düşüp, ýehudylaryň Mesihi Onuň sözünde duzaga düşürmek we köp zatlar barada gürletmek arkaly Onuň bir sözi üçin günäkär edilmegine sebäp tapmak maksady bilen yzyndan düşüşleri ýaly, soraglaryň sili bilen olary yzarlamazlar.” Home Missionary, September 1, 1894.

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