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

Yo‘el kitobi va Laodikeyadagi Yettinchi kun Adventistlar jamoati — O‘ttiz oltinchi raqam

Number Thirty-Six

O‘ttiz Oltinchi Raqam

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

Jeyms Uayt 1844-yil 22-oktabrdan keyin milleritchilarning tarqalishi deb ta’riflagan “shovqin-suronda” Uilyam Miller 1847-yilda bir tush ko‘rdi va ikki yil o‘tib dafn etildi.

> “If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.

> “Agar Uilyam Miller uchinchi xabarning nurini ko‘ra olganida, unga qorong‘i va sirli bo‘lib ko‘ringan ko‘p narsalar tushuntirib berilgan bo‘lur edi. Ammo uning birodarlari unga nisbatan shu qadar chuqur sevgi va qiziqish bildirayotganlarini da’vo qilar edilarki, u ulardan ajralib keta olmasligini o‘yladi. Uning yuragi haqiqat tomon moyil bo‘lar, so‘ng esa u birodarlariga qarar edi; ular bunga qarshi chiqardilar. Iso Masihning kelishini e’lon qilishda u bilan yelkama-yelka turgan kishilardan u ajralib keta olarmidi? Ular, albatta, uni adashtirib qo‘ymaydilar, deb o‘yladi.”

> “God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> “Xudo unga Shaytonning qudrati, o‘lim hukmronligi ostiga tushishiga yo‘l qo‘ydi va uni haqiqatdan muttasil ravishda uzoqlashtirayotganlardan yashirish uchun qabrga bekitdi. Muso Va’da Qilingan Yurtga kirish arafasida xatoga yo‘l qo‘ydi. Shuningdek, men ko‘rdimki, William Miller ham samoviy Kan’onga kirishiga oz qolganda, o‘z ta’sirining haqiqatga qarshi yo‘nalish olishiga yo‘l qo‘yib, xato qildi. Uni bunga boshqalar undadi; buning uchun javobni boshqalar berishi kerak. Ammo farishtalar Xudoning bu xizmatkorining qadrli tuprog‘ini qo‘riqlamoqdalar, va u oxirgi karnay sadosi ostida chiqib keladi.”

> “A Firm Platform

> «Mustahkam Poydevor»

> “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.

> “Men puxta qo‘riqlangan va sobit turgan bir jamoani ko‘rdim; ular jamoatning o‘rnatilgan e’tiqodini beqaror qilmoqchi bo‘lganlarga aslo yon bosmas edilar. Xudo ularga mamnuniyat bilan nazar soldi. Menga uch qadam — birinchi, ikkinchi va uchinchi farishtalarning xabarlari — ko‘rsatildi. Menga hamroh bo‘lgan farishta dedi: ‘Bu xabarlardan bir toshni joyidan qo‘zg‘atadigan yoki bir ignani qimirlatadigan kishining holiga voy. Bu xabarlarning haqiqiy tushunilishi hayotiy ahamiyatga egadir. Jonlarning taqdiri ularning qanday qabul qilinishiga bog‘liqdir.’ Men yana shu xabarlar orqali pastga olib tushirildim va Xudoning xalqi o‘z tajribasini qanchalik qimmatga sotib olganini ko‘rdim. U ko‘p azob-uqubat va qattiq kurashlar orqali qo‘lga kiritilgan edi. Xudo ularni qadamma-qadam boshlab borgan, to U ularni mustahkam, qimirlamas poydevor ustiga qo‘ygunicha. Men ayrim kishilarning poydevorga yaqinlashib, uning asosini tekshirayotganini ko‘rdim. Ba’zilari quvonch bilan darhol uning ustiga chiqib oldilar. Boshqalari esa poydevordan nuqson izlay boshladilar. Ular unda tuzatishlar qilinishini istar edilar, shunda poydevor yanada mukammalroq bo‘lar va xalq ham ancha baxtliroq bo‘lar edi. Ba’zilari uni tekshirish uchun poydevordan tushib, uning noto‘g‘ri qo‘yilganini e’lon qildilar. Ammo men deyarli hammaning poydevor ustida sobit turganini va undan tushganlarni o‘z shikoyatlariga chek qo‘yishga undayotganini ko‘rdim; chunki Xudo Ustoz Me’mor edi, ular esa Unga qarshi kurashayotgan edilar. Ular o‘zlarini shu sobit poydevorga olib kelgan Xudoning ajoyib ishini qayta hikoya qildilar va birlikda ko‘zlarini osmonga ko‘tarib, baland ovoz bilan Xudoni ulug‘ladilar. Bu shikoyat qilgan va poydevorni tark etganlarning ba’zilariga ta’sir qildi, va ular kamtarona nigoh bilan yana uning ustiga chiqdilar.” Early Writings, 258.

## Miller’s Wonderful Works

Millerning Ajoyib Ishlari

The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.

Uilyam Millerning “ajoyib ishi” “mahkam poydevor”ga olib keldi; bu esa “mustahkam, qimirlamas platforma” edi. “Qimirlamas platforma”ning “poydevori”, shuningdek, 1849-yilda Millerning vafotidan keyin kiritilgan “platforma” hamda “poydevor”ga qilingan keyingi hujum uning tushida aniqlab ko‘rsatilgan.

William Miller is the symbol of the foundations of Adventism.

Uilyam Miller Adventizmning poydevorlarining timsolidir.

He is also the symbol of Millerite history from 1798 unto 1863.

U shuningdek 1798 yildan 1863 yilgacha bo‘lgan Milleritlar tarixining ramzidir.

He is also the symbol of Millerite history from 1798 unto 1844.

U, shuningdek, 1798 yildan 1844 yilgacha bo‘lgan Millerchilar tarixining ramzidir.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

U, shuningdek, 1798-yildan yakshanba qonunigacha bo‘lgan uch farishta tarixining ramzidir.

He is represented by the forty-six years from 1798 unto 1844.

U 1798-yildan 1844-yilgacha bo‘lgan qirq olti yil bilan ifodalanadi.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

U 2,520 va 2,300 bilan bog‘liq holda “220” soni orqali ifodalanadi.

He is represented by the “seven times”—the 2,520.

U “yetti vaqt” — 2,520 bilan ifodalangan.

He is represented by the 2,300.

U 2 300 orqali ifodalangan.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Millerning ikkita tushi Doniyor kitobining ikkinchi va to‘rtinchi boblaridagi Navuxadnazarning ikkita tushi orqali timsol qilingan edi.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

1798-yillik davr Navuxadnazar bilan boshlanadi va 1863-yilda Belshazzar bilan tugaydi.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

1798-yildan yakshanba qonunigacha bo‘lgan davr Nebukadnetsar bilan boshlanib, Belshazar bilan yakunlanadi.

As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.

Milleritlar tarixining timsoli sifatida u poydevorlarning timsolidir; bu poydevorlar 2,520 ning alfa-kashfiyoti bilan 2,300 ning omega-kashfiyoti orasida ochilgan haqiqatlarni ifodalaydi. Uilyam Millerning tushiga izoh berar ekan, James White “kalit” Millerning Muqaddas Kitobni o‘rganish usuli ekanini aniqladi. Ushbu metodologiya Millerning yelkasiga qo‘yilgan Dovudning kalitidir, chunki u Ishayo 22:22 1844-yil 22-oktabrda bajo bo‘lgan paytda yakunlangan 2300 yillik bashoratni taqdim etgan edi.

The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”

2023 yildan boshlab muhri ochila boshlagan haqiqatlar, allaqachon Habakkukning Jadvallari 95 taqdimotlarida aniqlab berilgan haqiqatlardir va endi o‘sha haqiqatlar “Haqiqat”ning yangi doirasi ichiga joylashtirilmoqda.

The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.

2023-yil iyul oyida sahroda yangragan ovozning chaqirig‘i shuni aniqladiki, 2020-yil 18-iyuldagi e’lon uchun tavba qilishi kerak bo‘lganlar uchun yig‘lash va motam zarur edi. Dono bokiralar orasida bo‘ladiganlar Leviticus 26 dagi o‘zlarining tarqatib yuborilganini tan oladiganlarning ibodati bo‘lgan Daniel to‘qqizinchi bobdagi ibodatga muvofiq tavba qilishlari kerak edi.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Miller shunday deydi: “Men shu tariqa o‘zimning ulkan yo‘qotishim va mas’uliyatim sabab yig‘lab, aza tutib turganimda, Xudoni esladim va U menga yordam yuborishini chin dildan so‘radim. Shu zahoti eshik ochildi va bir kishi xonaga kirdi; shunda odamlarning hammasi undan chiqib ketdi; u esa qo‘lida chang cho‘tkasi bilan derazalarni ochib, xonadagi chang va axlatni supurib tozalay boshladi.”

The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.

Ochilgan eshik Millernikidir — u “yordam” so‘rab “chin dildan ibodat qilgan” paytdagi yuragi. Laodikeiyaga qaratilgan Sodiq Shohid sifatidagi Iso kirish izlab, yuraklar eshigini taqillatmoqda. Eshik ochilganda ajratish jarayoni boshlandi. Eshik ochilganda “derazalar” ham ochildi, va bu “derazalar” osmonning derazalaridir.

John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.

Yuhanno Vahiy kitobining o‘n to‘qqizinchi bobida, kelin o‘zini tayyorlab bo‘lganidan so‘ng darhol, Rabbiy O‘zining oq otli lashkarini ko‘targan paytda osmondagi derazalarning ochilganini ko‘rdi. O‘sha lashkar — qo‘pol sharq shamolining xabariga javoban oyoqqa turadigan Hizqiyolning lashkaridir. O‘sha lashkar — bug‘doy bilan begona o‘tning ajratilishi amalga oshirilganda, jangari jamoatdan zafar qozongan jamoatga aylanadigan jamoatdir. O‘sha ajratilish, shuningdek, Laodikiya tajribasidan Filadelfiya tajribasiga o‘tish sifatida ham ifodalanadi. Miller yuragini ochib, Haqiqiy Shohidning ichkariga kirishiga yo‘l qo‘ydi; U bug‘doy bilan begona o‘tni ajratarkan, shu tariqa O‘zining oq otli lashkarini hayotga ko‘tardi.

On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.

2023-yil 31-dekabr kuni, odamlar chiqib ketganidan so‘ng, Kir Supurgi tutgan kishi xonaga kirib keldi va Habakkukning Jadvallaridagi qadimiy haqiqatlarni haqiqatning yangi qolipiga joylashtirar ekan, xato aqidalar chiqindisini olib tashlash ishini boshladi.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> “Najotkor patriarxlar va payg‘ambarlar aytgan narsalarni bekor qilish uchun kelmagan edi; chunki U O‘zi ana shu vakil kishilar orqali so‘zlagan edi. Xudoning Kalomidagi barcha haqiqatlar Undan kelib chiqqan. Ammo bu bebaho gavharlar soxta qotirmalarga joylashtirilgan edi. Ularning qimmatli nuri xatoga xizmat qildirilgan edi. Xudo ularning xato qotirmalaridan chiqarilib, haqiqat doirasiga qayta joylashtirilishini istadi. Bu ishni faqat ilohiy qo‘l bajara olardi. Xato bilan bog‘liqligi tufayli, haqiqat Xudo va insonning dushmani ishiga xizmat qilib kelgan edi. Masih uni Xudoni ulug‘laydigan va insoniyatning najoti uchun xizmat qiladigan o‘ringa qo‘yish uchun kelgan edi.” The Desire of Ages, 287.

One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.

2024-yilda o‘rgatilgan ilk haqiqatlardan biri 2020-yil 18-iyuldagi hafsalasizlikning izohi edi. Satr ustiga satr tarzida, har bir islohot qatorining ilk hafsalasizliklari o‘nta bokira haqidagi masalda 2020-yil 18-iyulni asosiy yo‘lbelgisi sifatida belgilashi e’tirof etildi. Hafsalasizlik mavzusi muqaddas ma’bad haqidagi haqiqatni ochadigan “kalit”ga aylandi; holbuki, 1844-yildagi buyuk hafsalasizlikda muqaddas ma’bad hafsalasizlikni ochib bergan “kalit” edi.

The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.

Yahudo qabilasining Arsloni bo‘lgan Tuproq cho‘tkali Kishi 2023-yilda Yarim tunda yangragan faryod xabarining muhrlarini ochishni boshladi. Endi biz Millerning tushidagi shunday nuqtaga yetib keldikki, U kattaroq sandiqchani stol ustiga qo‘yib, quyoshdan o‘n barobar yorqinroq porlashi lozim bo‘lgan haqiqatlarni uning ichiga tashlamoqda. O‘sha javohirlardan biri — Uning bashoratli rivoyatdagi kimligi haqidagi vahiydir.

When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.

Payg‘ambarlik muhrdan ochilganda, U Yahudo qabilasining Arslonidir; U qadimgi haqiqatlarni olib, ularni “haqiqat”ning uch bosqichidan iborat yangi bir doiraga joylaydi. Bu doira Alfa va Omega, birinchi va oxirgi bo‘lgan Masih orqali bir butun holda saqlanadi. Xudoning Kalomi sifatida U O‘z Kalomining har bir unsurini boshqarib kelgan. Palmoni sifatida esa U har bir jihatni bir matematika tarzida loyihalagan.

When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.

Butrus Qaysariya Filippida bo‘lganida, uchinchi soatda U O‘zini Palmoni sifatida tanishtiradi va bunda “payg‘ambarlik fraktallari”ga urg‘u beradi. Masihning payg‘ambarlikning Rabbisi sifatidagi so‘nggi vahiylaridan biri — Matto 16:18 da Butrus orqali ifodalangan payg‘ambarlik fraktallariga berilgan urg‘udir; bu tabiiy olamda oltin nisbat deb ataladigan 1.618 ning timsolidir, ammo Palmoni uni “payg‘ambarlik fraktallari” deb ataydi.

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

Biz 27 dan 34 gacha bo‘lgan muqaddas hafta ichida joylashgan bashoratli fraktallarni endigina aniqlay boshladik. Yo‘el kitobiga yo‘l olar ekanmiz, u yerga qaytishimizdan oldin, Millerning tushi haqidagi mulohazalarimizga bashoratli fraktallar mavzusidagi urg‘uni qo‘shish zarur edi.

The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.

Miller odamlarni “kelib ko‘ringlar” deb chaqirgan davrdan boshlab, hamda Masih — chang cho‘tkasi ko‘targan odam sifatida Millerni “kelib ko‘r” deb chaqirgan davr 1798-yildan Yakshanba qonunigachadir; biroq u shu umumiy tarix ichida 1798-yildan 1863-yilgacha bo‘lgan davrni o‘z ichiga olgan bir fraktalni ham qamrab oladi. U, shuningdek, 11-sentabrdan Yakshanba qonunigacha bo‘lgan yana bir fraktalni, hamda 2023-yildan Yakshanba qonunigacha bo‘lgan yana bir fraktalni o‘z ichiga oladi.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Miller shovqin-suron ichida ko‘zlarini yumganida, u 1849-yil tarixini ifodaladi; o‘sha paytda Rabbiy ishni nihoyasiga yetkazishga urinayotgan edi, ammo behuda. U 2023-yilda tiriltiriladi, chunki u Muso bilan birga ko‘chada o‘ldirilgan Ilyosdir. U 1849-yilda o‘ldi, so‘ngra 2020-yil 18-iyulda yana o‘ldi.

His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.

Uning tushi 1847-yilda berildi, so‘ng Rabbiy O‘z qo‘lini ikkinchi marta uzatib, 1850-yilgi jadvalni nashr qildi. Rabbiy yuz qirq to‘rt mingning tarixida O‘z qo‘lini ikkinchi marta uzatganida, Miller tiriltiriladi.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

Isroil bilan Yahudoning har ikkisi ham tarqalib ketishining boshlanish nuqtasi Ishayo kitobida bayon etilgan.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Chunki Suriyaning boshi — Damashq, Damashqning boshi esa — Rasin; va oltmish besh yil ichida Efrayim xalq bo‘lmasligi uchun parchalab tashlanadi. Efrayimning boshi — Samariya, Samariyaning boshi esa — Remaliyo‘g‘li. Agar sizlar ishonmasangizlar, albatta mustahkam turmaysizlar. Ishayo 7:8, 9.

The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.

Bu bashorat miloddan avvalgi 742-yilda berildi, va o‘n to‘qqiz yil o‘tgach, miloddan avvalgi 723-yilda Isroil Ossuriylar tomonidan tarqatib yuborildi, so‘ngra oradan qirq olti yil o‘tgach, Yahudo Bobil tomonidan tarqatib yuborildi. Bu uch sana o‘n to‘qqiz yillik bir davrni, undan keyin esa qirq olti yillik davrni ifodalaydi. Ushbu ikki bashorat o‘z navbatida 1798 va 1844-yillarda nihoyasiga yetganida, miloddan avvalgi 742-yildan miloddan avvalgi 723-yilgacha bo‘lgan boshidagi o‘n to‘qqiz yillik davr alfa o‘n to‘qqiz yili bo‘lib, u 1844-yildan 1863-yilgacha bo‘lgan omega o‘n to‘qqiz yilini ifodalagan edi.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

Miller omegaga kirganidan besh yil o‘tib vafot etdi, va oradan yetti yil o‘tgach Hiram Edsonning “yetti vaqt” haqidagi maqolalari nashr etildi. Yana yetti yil o‘tgach “yetti vaqt” rad etildi. 1856 yil 1863 yildagi Yakshanba qonunidan oldin kelishi kerak bo‘lgan muhrlash bo‘lishi lozim edi, ammo bunday bo‘lmadi.

The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.

Uchinchi farishta 1844-yilda, 1888-yilda va 11-sentabrda keldi. Opa Uayt Nyu-York shahrining ulkan binolari qulaganida, Vahiy kitobining o‘n sakkizinchi bobi birinchi uch oyati amalga oshishini ta’kidlagan.

## Revelation 18

Vahiy 18

Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

BIRINCHI OYAT — Va shundan keyin men osmondan tushib kelayotgan, buyuk hokimiyatga ega bo‘lgan boshqa bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi.

Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

IKKINCHI OYAT — U qudratli ovoz bilan baland xitob qilib dedi: “Ulug‘ Bobil qulab tushdi, qulab tushdi, va jinlarning maskaniga, har bir nopok ruhning makoniga hamda har bir nopok va jirkanch qushning qafasiga aylandi.”

Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Uchinchi oyat — Barcha xalqlar uning zinosi g‘azabining sharobidan ichdilar, yer yuzining shohlari u bilan zino qildilar, va yer yuzining savdogarlari uning hashamatining mo‘l-ko‘lligi orqali boyib ketdilar.

The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.

Qudratli birinchi farishta qo‘lida bir xabar bilan tushib keldi va Yuhannoga borib, kichik kitobni olib uni yeyishi buyurildi. O‘sha birinchi farishta Vahiy kitobining o‘n sakkizinchi bobidagi yer yuzini o‘z ulug‘vorligi bilan yoritadigan farishta bilan ayni ishni bajaradi. Buning sababi shuki, birinchi farishta alfadir, uchinchi farishta esa omegadir, va boshlanish har doim nihoyani tasvirlab beradi.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Iso yer yuzida yashovchilarni Uning ikkinchi zohir bo‘lishiga tayyorlanishlari uchun ogohlantirish maqsadida qudratli bir farishtani yubordi. Farishta osmondagi Isoning huzuridan chiqib ketar ekan, uning oldidan nihoyatda yorqin va ulug‘vor bir nur borardi. Menga aytildiki, uning vazifasi yer yuzini o‘z ulug‘vorligi bilan yoritish va insonni Xudoning kelayotgan g‘azabidan ogohlantirish edi.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Birinchi farishta Vahiy kitobining o‘n sakkizinchi bobi birinchi oyatidadir.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Va shundan keyin men osmondan tushib kelayotgan, ulug‘ qudratga ega bo‘lgan yana bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yoritildi.

The second angel is verse two of Revelation eighteen.

Ikkinchi farishta — Vahiy kitobining o‘n sakkizinchi bobi, ikkinchi oyatidir.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Va u qudratli ovoz bilan qattiq nido qilib dedi: “Buyuk Bobil qulab tushdi, qulab tushdi, va jinlarning maskaniga, har bir nopok ruhning makoniga hamda har bir nopok va jirkanch qushning qafasiga aylandi.”

The third angel is verse three of Revelation eighteen.

Uchinchi farishta Vahiy kitobining o‘n sakkizinchi bob, uchinchi oyatidir.

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Chunki barcha xalqlar uning zinosi g‘azabining sharobidan ichdilar, yer yuzining shohlari u bilan zino qildilar, va yer yuzining savdogarlari uning hashamatining mo‘l-ko‘lligi orqali boyib ketdilar.

All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.

Barcha shohlar, uchinchi oyatda timsol qilinganidek, Yakshanba qonuni paytida fohisha bilan zinokorlik qiladilar. Ikkinchi farishtaning xabari shuki, Bobil yiqilgandir, va bu ikkinchi oyatdir. Birinchi farishtaning vazifasi yer yuzini o‘z ulug‘vorligi bilan yoritish edi, va bu birinchi oyatdir. Birinchi oyat 9/11 dir. Ikkinchi oyat — 9/11 dan beri butun insoniyat orasida davom etib kelayotgan ajralish jarayonidir, uchinchi oyat esa Yakshanba qonunidir. Shu sababli, 9/11 uchinchi farishtaning xabaridir, va Yakshanba qonuni ham shundaydir. 9/11 — dastlabki uch oyatda tasvirlanganidek, yaqinlashib kelayotgan Yakshanba qonunining ogohlantirishidir, to‘rtinchi oyatdagi boshqa ovoz esa Yakshanba qonunidir. Vahiy kitobining o‘n sakkizinchi bobidagi birinchi ovoz yaqinlashib kelayotgan Yakshanba qonunining ogohlantirishidir, va o‘sha ogohlantirish Yakshanba qonuni paytida tirik voqelikka aylanadi.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

9/11 dan Yakshanba qonunigacha bo‘lgan davr Millerning tushidagi alfadagi “kel va ko‘r”dan omegadagi “kel va ko‘r”gacha bo‘lgan davr orqali timsollanadi. 9/11 bilan Yakshanba qonuni orasida qimmatbaho toshlar Millerning stoliga, xonaning markaziga qo‘yiladi, sochib yuboriladi va ko‘miladi, so‘ngra esa tuproq cho‘tkali odam tomonidan qayta tiklanadi. 1840 yilda kichik kitob bilan tushgan farishta 9/11 da tushgan farishtani ifodalagan birinchi va alfa farishta edi. O‘sha farishta o‘ninchi bobda aniqlanadi; u yerda Yuhannoga kitob shirin bo‘lishi, ammo achchiqqa aylanishi aytiladi.

John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.

Yuhanno birinchi farishtaning harakatini, ya’ni Millerchilar tomonidan namoyon etilgan harakatni ifodalar edi, va u ayni paytda bir yuz qirq to‘rt mingning harakatini ham tasvirlar edi. Eng avvalo, u, payg‘ambarlar har doim qilganidek, oxirgi kunlarni ifodalar edi. Shu sababli unga kitob avval shirin, keyin esa achchiq bo‘lishi oldindan aytildi. Millerchilar buni oldindan bilmagan edilar, ammo bir yuz qirq to‘rt ming bundan oldindan xabardor bo‘lishga majburdirlar.

Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.

Miller birinchi farishtaning xabarchisi sifatida kichik kitobni yegan kishining bosh timsolidir. Tegirmonchi sifatida u bug‘doyni somondan ajratishi, so‘ng donni unga aylantirib, yeyilishi lozim bo‘lgan nonni tayyorlashi kerak edi. U nonni xonasining o‘rtasiga qo‘yib, istaganlarning barchasini: “kelinglar va ko‘ringlar”, deb chorlab, ulashdi. Ammo farishtaning qo‘lidan kitobni olgan kishining timsoli sifatida Miller, Yuhannoga o‘xshab, birinchi farishtaning ilk kunlaridan ko‘ra ko‘proq uchinchi farishtaning oxirgi kunlariga murojaat qilmoqda. U o‘z tushida xabarini ko‘rinmas qo‘ldan olganini bizga avvaldan ma’lum qiladi. Vahiy o‘ninchi bobdagi birinchi farishtaning qo‘lida kichik bir kitob bor, ammo 1840 yilning alfasiga nisbatan omega bo‘lgan Vahiy o‘n sakkizinchi bobdagi farishtaning qo‘lida biror kitob tasvirlanmagan, Miller olgan kitob esa ana shu — ko‘rinmas qo‘ldan olingan kitobdir. Millerning “kelinglar va ko‘ringlar”i 9/11 dir, kir cho‘tkasi ushlagan odamning “kelinglar va ko‘ringlar”i esa yakshanba qonunidir.

Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.

“Kel va ko‘r”ning alfa va omegasi orasida ikkinchi farishtaning xabari turadi, chunki alfa — 9/11 bo‘lib, u o‘n sakkizinchi bobning birinchi oyatidir, ikkinchi oyat esa uchinchi oyat bilan yakunlanadigan ikkinchi farishtadir; bu Yakshanba qonuni va omegadagi “kel va ko‘r”dir. Millerning tushida ikkinchi farishta va Bobilning qulashi “sochib yubormoq” so‘zining yetti marta qo‘llanishi bilan ifodalanadi, butun rivoyat esa haqiqatning xato tomonidan yengib o‘tilishini ko‘rsatadi.

The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.

Birinchi va uchinchi farishtalar, tegishlicha, 1840-yil 11-avgustda va 9/11 sanasida qabul qilinib, yeyilishi lozim bo‘lgan xabar bilan tushdilar. Bu ikki sana Vahiy kitobining o‘n sakkizinchi bob, birinchi oyatiga mos keladi.

The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.

Asosiy haqiqatlar 1842-yil may oyida nashr etildi; 1843-yildagi kashshoflar jadvali esa Habakkukning ikki jadvalining alifosi bo‘ldi. 2012-yilda Habakkukning Jadvallari 1842-yil may oyiga muvofiq holda nashr etildi.

The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.

Millerchilar 1844-yil 19-aprelda o‘zlarining birinchi umidsizliklarini boshdan kechirdilar; bu 2020-yil 18-iyulning timsoli edi. O‘sha paytda ikkinchi farishta yetib keldi va uning kelishi Vahiy kitobining o‘n sakkizinchi bobi, ikkinchi oyatiga muvofiq keldi. O‘sha umidsizlik birinchi farishtaning yakunini belgiladi. O‘sha yerda ikkinchi farishta yetib keldi, bokiralar haqidagi masaldagi kechikish vaqti boshlandi. Birinchi farishtaning tarixi ikkinchi farishtaning tarixi bilan parallel ravishda kechishi lozim, va bu tarzda qo‘llanganda, ikkinchi farishtaning kelishi 1840-yildagi va 11-sentabrdagi birinchi farishtaning kelishi bilan muvofiqlashadi.

A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.

Kechikish davri 11-sentabrda yetib keldi; bu 1844-yil 19-aprel bilan timsollangan edi. 11-sentabrda Islomning to‘rtta shamoli qo‘yib yuborildi, so‘ngra esa tiyib turildi. Yuhannoning o‘sha to‘rtta shamoli Ishayoning qattiq shamollari, bashoratning sharq shamoli bo‘lib, muhrlovchi farishta sharqdan ko‘tariladi. U ko‘tarilganda, Sister White’ga ko‘ra, to‘rt marta “ushlang, ushlang, ushlang, ushlang” deb faryod qiladi. Ikkinchi farishtaning kelishi bilan boshlanadigan kechikish davri, bir yuz qirq to‘rt ming kishi muhrlanmaguncha, to‘rtta shamolning tiyib turilishi sifatida tasvirlanadi.

After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.

Birinchi umidsizlikdan keyin, Samuel Snow Yarim Tun Nidosi xabarini birlashtirib bayon etishga yetaklandi; shu tariqa u 2023-yil iyul oyidagi sahrodagi ovozni ramziy tarzda ifodaladi.

At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.

Exeter lager yig‘ilishida, sinovchi moy asosida bokiralarning ajratilishi, Ahd Xabarchisining ishiga muvofiq ravishda milleritchilarni ham poklab, ham tozaladi. Exeter lager yig‘ilishi muhrlanishni ifoda etdi, chunki o‘sha paytdan boshlab ish 1844-yil 22-oktabrda uchinchi farishta kelguniga qadar to‘lqin misoli, yoxud qudratli bir lashkar kabi olg‘a bordi. Bu tarixning kaliti — ajratilishdir.

The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.

Ikkinchi farishta kelganida, birinchi umidsizlik paytidagidek, ajratish ishini amalga oshiradi va bu 22-oktyabr ajralishi bilan yakun topdi. Ikki ajralishning o‘rtasida ikkinchi farishtaning xabari e’lon qilindi. Ikkinchi farishta moyning yakuniy sinovigacha davom etadigan izchil ajratishdir. Moyning yakuniy sinovi uchinchi farishtaning lakmus sinoviga olib boradi. O‘sha lakmus sinovi Iso uchun xoch edi; “moy siqish bog‘i” ma’nosini anglatuvchi Getsemaniya bog‘i esa xochning lakmus sinovidan oldin kelgan, bokiraning moyi sinovi esa 1844-yildagi yopiq eshikdan oldin kelgan.

The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.

Hukmdan oldin keladigan, undan so‘ng hukm bilan davom etadigan yakuniy sinov qadimgi Isroil uchun o‘ninchi sinov edi. Shundan so‘ng ularga sahroda o‘lish belgilandi. Xoh Kadesh, xoh Getsemaniya, xoh Exeter bo‘lsin; hukmdan oldingi, ikki toifa ajratib qo‘yiladigan yakuniy sinov 2023 yildan keyingi, yakshanba qonunining yopiq eshik hukmidan oldin keladigan yakuniy sinovni ko‘rsatadi. O‘sha yakuniy sinov muhrlanishdir. Yakuniy yoki oxirgi sinov birinchi sinov mavjudligini anglatadi.

In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.

2023-yilda kechikish vaqti nihoyasiga yetdi, chunki Yahudo qabilasining Arsloni kechikishi lozim bo‘lgan vahiyni O‘z qo‘lini olib tashlash orqali muhrdan chiqardi. Shundan so‘ng Samuel Snowning ishi boshlandi.

If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.

Agar birinchi va ikkinchi farishtalarning davrini bir-biriga parallel tarzda moslashtirsak, ular Xudoning xalqini xabarni olib yeb qo‘yish haqidagi amrga bergan javoblari orqali sinovdan o‘tkazadigan bir xabar bilan farishtaning tushishini ko‘rsatadi. So‘ng asosiy xabar omma oldiga qo‘yiladi, to asosiy xabar muvaffaqiyatsizlikka uchraguncha. Shundan keyin uchinchi farishta keladi. Uchinchi farishtaning davri miloddan avvalgi 742-yildan miloddan avvalgi 723-yilgacha bo‘lgan, omega o‘n to‘qqiz yil bo‘lgan o‘sha o‘n to‘qqiz yildir.

The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”

1844-yildan 1863-yilgacha bo‘lgan davr hamda miloddan avvalgi 742-yildan miloddan avvalgi 723-yilgacha bo‘lgan davr bir-biriga parallel ravishda kechadi, shuningdek, birinchi va ikkinchi farishtalar davrlari bilan ham paralleldir. Bu to‘rtta bashoratli tarix chizig‘i 9/11 dan Yakshanba qonunigacha bo‘lgan davrga mos keladi. Bu besh chiziq Millerning alfa “kel va ko‘r”i hamda Masihning omega “kel va ko‘r”i tarixidir.

## Four times Seven

To‘rt karra yetti

Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.

To‘g‘ri tushunilganda Levilar kitobining yigirma oltinchi bobi “yetti vaqt”ni to‘rt marta aniqlab beradi, va “yetti vaqt” Miller hamda uning xabarining ramzidir. 1842 yilda Millerning “yetti vaqt” haqidagi tushunchasi 1843 yilgi jadvalga muhrlab qo‘yildi; Opa Uayt bu jadval haqida shunday deydi: “Rabbiyning qo‘li tomonidan yo‘naltirilgan edi” va “o‘zgartirilmasligi kerak edi.” Oradan yetti yil o‘tib, Miller 1849 yilda vafot etdi, va yana yetti yil o‘tib “yetti vaqt” xabari Hiram Edson tomonidan yozuvga kiritildi, va yana yetti yil o‘tib u rad etildi.

In 1842 the first table of Habakkuk was published.

1842-yilda Xabaqquqning birinchi jadvali nashr etildi.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

1849 yilda 1843 yilgi jadvaldagi “yetti vaqt”ning alfa xabarchisi vafot etadi.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

1856 yilda 1850 yilgi jadvaldagi “yetti vaqt”ning omega xabarchisi e’tibordan chetda qoldiriladi.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

1863-yilda Habakkukning ikki lavhasi rad etildi va 1863-yilgi jadval nashr etildi.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Boshida chop etilgan ilohiy jadval va oxirida chop etilgan insoniy jadval. O‘rtada esa ikki xabarchi ko‘rsatilgan, chunki ikkinchi xabar har doim juftlanishga ega.

## First angel

Birinchi farishta

In 1842 the first table of Habakkuk was published.

1842-yilda Xabaqquqning birinchi jadvali nashr qilindi.

## Second angel

Ikkinchi farishta

In 1849 the old messenger of the 1843 chart dies.

1849-yilda 1843-yilgi jadvalning qari xabarchisi vafot etadi.

In 1856 the new messenger of the 1850 chart is ignored.

1856-yilda 1850-yilgi jadvalning yangi xabarchisi e’tiborsiz qoldiriladi.

## Third angel

Uchinchi farishta

In 1863 the message is rejected and the 1863 chart was published.

1863 yilda xabar rad etildi va 1863 yilgi jadval nashr etildi.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

“Yetti vaqt”ning to‘rtta ramzini ifodalovchi, orasi teng yetti yillik masofalar bilan ajratilgan yigirma bir yillik davr. Alfa xabari e’lon qilinadi (1842), alfa xabarchisi vafot etadi (1849), omega xabarchisi e’tiborsiz qoldiriladi (1856) va omega xabari rad etiladi (1863); bular 2012; 2020-yil 18-iyul; 2023; hamda yaqin oradagi Yakshanba qonunining timsolidir. Millerning 1849-yildagi vafoti 2020-yil 18-iyulga muvofiq keladi. Xabarchi ham, xabar ham 2023-yilda tiriltirildi. Omega xabari endi muhrdan ochilmoqda va undan keyin 1863-yilning Yakshanba qonuni keladi.

In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.

Millerchilar harakatida xabar qaror topdi, so‘ngra esa xabarchi vafot etdi. Parallel harakatda xabar qaror topdi, so‘ngra esa xabarning o‘zi halok bo‘ldi. Xabar 1856 va 2023 yillarda tiriltirildi. Murtadlik — 1863 yilning yorlig‘i, g‘alaba esa Yakshanba qonunidagi uning muqobilining yorlig‘idir. Yakshanba qonuni va 1863 yildagi murtadlik hamda g‘alabadan oldin, 1856 yildagi “yetti zamon”ning toj toshi bo‘lgan omega nurining muhrdan yechilishi bayon etiladi, xuddi 2023 yildan beri bo‘lgani kabi.

We will continue in the next article.

Biz keyingi maqolada davom etamiz.

## William Miller: 1782–1849

Uilyam Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: “iroda” va “dubulg‘a” — “qat’iy himoyachi”, “azmli qo‘riqchi” yoki “kuchli irodali jangchi”.

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Tegirmonchi: tegirmonni boshqaradigan shaxs, ayniqsa donni unga aylantirib maydalaydigan tegirmonni.

## Strong-willed warrior

Irodasi mustahkam jangchi

> “An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.

> “Muqaddas Yozuvlarning ilohiy hokimiyatiga shubha qilishga yo‘naltirilgan, biroq haqiqatni bilishni chin dildan istagan to‘g‘ri va halol qalbli bir dehqon Masihning ikkinchi kelishini e’lon qilish ishida oldinga chiqib boshchilik qilish uchun Xudo tomonidan alohida tanlangan kishi edi. Ko‘plab boshqa islohotchilar singari, Uilyam Miller ham hayotining ilk davrlarida qashshoqlik bilan kurashgan va shu tariqa g‘ayrat hamda o‘zini inkor etishning buyuk saboqlarini o‘rgangan edi. U kelib chiqqan oilaning a’zolari mustaqil, erkinlikni sevuvchi ruh, chidam bilan bardosh berish qobiliyati va jo‘shqin vatanparvarlik bilan ajralib turar edilar — bu sifatlar uning fe’l-atvorida ham yaqqol namoyon edi. Uning otasi Inqilob armiyasida kapitan bo‘lgan, va o‘sha dovulli davrning kurashlari hamda azob-uqubatlari ichida qilgan fidoyiliklari natijasida Millerning ilk hayotidagi tor sharoitlar kelib chiqqanini kuzatish mumkin.”

> “He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.

> “U sog‘lom jismoniy tuzilishga ega edi va hatto bolaligidayoq odatdagidan ortiq aqliy qudrat alomatlarini namoyon etgan. U ulg‘aygan sari bu yanada yaqqolroq ko‘rina bordi. Uning zehni faol va yaxshi rivojlangan bo‘lib, unda bilimga nisbatan o‘tkir chanqoqlik bor edi. Garchi u kollegial ta’limning afzalliklaridan bahramand bo‘lmagan bo‘lsa-da, ilmga bo‘lgan muhabbati hamda sinchkov mushohada va teran tanqid odati uni sog‘lom hukm chiqaradigan va qarashlari qamrovdor insonga aylantirdi. U benuqson axloqiy fe’l-atvorga va havas qilsa arziydigan obro‘-e’tiborga ega bo‘lib, odatda halolligi, tejamkorligi va xayrixohligi uchun yuksak baholanardi. G‘ayrat va tirishqoqlik tufayli u erta paytda yetarli darajada moddiy ta’minotga erishdi, biroq ilm bilan mashg‘ul bo‘lish odatlarini saqlab qoldi. U turli fuqaroviy va harbiy lavozimlarni munosib ado etdi, boylik va sharafga eltuvchi yo‘llar esa uning uchun keng ochiqdek tuyulardi.” The Great Controversy, 317.

> “The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.

> “Xudo haqidagi bilim aqliy sa’y-harakatsiz, donolik uchun ibodatsiz qo‘lga kiritilmaydi; toki siz haqiqatning sof donidan odamlar va Shayton haqiqat ta’limotlarini buzib ko‘rsatishda aralashtirib yuborgan somonni ajrata olasiz. Shayton va uning insoniy hamkorlari xatolik somonini haqiqat bug‘doyi bilan aralashtirishga uringanlar. Biz yashirin xazinani tirishqoqlik bilan izlashimiz va osmondan donolik so‘rashimiz kerak, toki insoniy to‘qimalarni ilohiy amrlardan ajrata olaylik. Muqaddas Ruh najot rejasiga taalluqli ulug‘ va qimmatli haqiqatlarni izlovchiga yordam beradi. Men Muqaddas Yozuvlarni yuzaki o‘qishning o‘zi kifoya emasligi haqiqatini hammaga chuqur singdirmoqchiman. Biz izlashimiz kerak, va bu so‘z ifoda etgan barcha narsani bajarishni anglatadi. Konchi oltin tomirlarini topish uchun yer qa’rini qanday ishtiyoq bilan kovlab tekshirsa, siz ham Shayton uzoq vaqtdan beri insondan yashirishga intilib kelgan yashirin xazina uchun Xudoning Kalomini shunday tekshirishingiz kerak. Rabbiy shunday deydi: ‘Kim Uning irodasini bajo keltirishni istasa, bu ta’limot haqida bilib oladi’. Yuhanno 7:17, Revised Version.”

> “The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.

> “Xudoning kalomi haqiqat va nurdir; u oyoqlaringiz uchun chiroq bo‘lib, sizni yo‘lning har bir qadamida Xudo shahrining darvozalarigacha yo‘naltirishi kerak. Aynan shu sababdan Shayton Egamizning qutqarilganlari yurishi uchun ko‘tarib qo‘yilgan yo‘lni to‘sish maqsadida shunchalik umidsiz sa’y-harakatlar qilgan. Siz o‘z g‘oyalaringizni Muqaddas Kitobga olib kirib, haqiqat uning atrofida aylanadigan markazni o‘z fikrlaringizga aylantirmasligingiz kerak. Siz o‘z g‘oyalaringizni tekshiruv eshigi oldida chetga surib, kamtarin, bo‘ysungan yuraklar bilan, o‘zlik Masihda yashiringan holda, jiddiy ibodat bilan Xudodan donolik izlashingiz kerak. Siz Xudoning ochib berilgan irodasini bilishingiz shartligini his etishingiz lozim, chunki bu sizning shaxsiy, abadiy farovonligingizga taalluqlidir. Muqaddas Kitob shunday bir yo‘riqnomaki, uning orqali siz abadiy hayotga eltuvchi yo‘lni bilib olishingiz mumkin. Siz hamma narsadan ustun ravishda Egamizning irodasi va yo‘llarini bilishni istashingiz kerak. Siz o‘z nazariyalaringizni isbotlash uchun talqin qilib bo‘ladigan Muqaddas Yozuv matnlarini topish maqsadida izlanmasligingiz kerak; chunki Xudoning kalomi bunday qilish Muqaddas Yozuvlarni o‘zingizning halokatingizga burib talqin qilish ekanini e’lon qiladi. Siz o‘zingizni har qanday xurofot va oldindan hukmdan xoli qilishingiz hamda Xudoning kalomini tekshirishga ibodat ruhi bilan kelishingiz shart.” Review and Herald, September 11, 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> “Uilyam Miller Massachusets shtatining Pittsfield shahrida tug‘ilgan. Uning rasmiy ta’limi atigi 18 oy bilan cheklangan edi, biroq u mutolaaga bo‘lgan kuchli odati tufayli o‘zini o‘zi tarbiyaladi. U, shuningdek, juda erta yozishga kirishib, she’rlar bitar va kundalik yuritar edi. Uning o‘qiganlari uni deizm yo‘nalishiga ta’sir etgan dinsiz mualliflar bilan tanishtirdi. U yigirma yoshlarining oxirlarida tinchlik sudyasi bo‘ldi va 1812 yilgi urushda qatnashdi. Mazkur mojaro davomida boshidan kechirgan bir necha voqealar uning fikrini shaxsiy Xudo tomon burdi. 1816 yilga kelib u imonga keldi va Muqaddas Kitobni jiddiy ravishda o‘rganishni boshladi. U shunday deb yozgan edi: ‘Muqaddas Yozuvlar... mening shodligimga aylandi, va men Iso shaxsida bir Do‘st topdim.’”

> “By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.

> “1818 yilga kelib, u bashoratlarni o‘rganishi natijasida Iso ‘taxminan 1843 yilda’ qaytib keladi, degan xulosaga keldi. 1831 yilda esa, bunday qilishga kuchli ichki ishonch va ilohiy hidoyat ta’sirida, o‘z tadqiqotlarini kichik davralarda omma oldida bayon qila boshladi. 1839 yilda taniqli muharrir J. V. Himes bilan uchrashganidan so‘ng, yirik shaharlarda katta yig‘inlarga va’z qilish yo‘li ochildi. Ko‘pchilik tomonidan qarshilik ko‘rsatilgan bo‘lsa-da, uning va’zlari va Advent xabarini qabul qilgan boshqa kishilarning va’zlari sezilarli ta’sir ko‘rsatdi; natijada, 100 000 nafargacha kishi Masihning yaqin orada kelishiga bo‘lgan imonni qabul qildi. Ellen Harmon uni 1840 yil mart oyida, o‘zi 12 yoshda bo‘lganida, Meyn shtatining Portlend shahrida eshitdi. U shunday deb eslaydi: “Janob Miller bashoratlarni tinglovchilarining qalbiga ishonch uyg‘otadigan aniqlik bilan izohlab berdi. U bashoratli davrlar ustida to‘xtaldi va o‘z nuqtayi nazarini mustahkamlash uchun ko‘plab dalillar keltirdi. So‘ngra uning tantanavor va qudratli murojaatlari hamda tayyor bo‘lmaganlarga qaratilgan ogohlantirishlari olomonni go‘yo sehrlangandek tutib turardi.” Life Sketches, 20.

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