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# The Book of Daniel - Number Thirty-Eight

Doniyor kitobi — O‘ttiz sakkizinchi qism

Unveiling the Jewels: William Miller’s Prophetic Dream and the Restoration of Truth

Javohirlarning ochilishi: Uilyam Millerning bashoratli tushi va haqiqatning tiklanishi

Author

Jeff Pippenger

Published

January 2, 2024

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In Miller’s dream he was sent a casket by an unseen hand. In his dream he was led to understand the dimensions of the casket as “six square” by “ten inches.” Ten multiplied by six squared equates to three hundred and sixty, which represents the days in a prophetic year. Miller was given a casket that contained the message he was to proclaim, and the message he was to proclaim was based upon the principle that a day in Bible prophecy represents a year. The casket was the Bible, and for Miller the Bible was to be viewed in the dimension of the “day-for-a-year” principle of Bible prophecy.

Millerning tushida unga ko‘rinmas bir qo‘l tomonidan bir quticha yuborildi. Tushida unga qutichaning o‘lchamlari “olti kvadrat” va “o‘n dyuym” ekanligi anglatildi. O‘nni oltining kvadratiga ko‘paytirganda uch yuz oltmish hosil bo‘ladi, bu esa bashoratli yildagi kunlarni ifodalaydi. Millerga o‘zi e’lon qilishi lozim bo‘lgan xabarni o‘z ichiga olgan bir quticha berildi, va u e’lon qilishi lozim bo‘lgan xabar Muqaddas Kitob bashoratidagi bir kun bir yilni ifodalaydi, degan tamoyilga asoslangan edi. Quticha Muqaddas Kitob edi, va Miller uchun Muqaddas Kitob Muqaddas Kitob bashoratidagi “bir kun — bir yil” tamoyili mezonida ko‘rilishi kerak edi.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Xudoning Kalomi bilan bog‘liq holda, qimmatbaho sandiqni ochadigan bir kalit bor; bu bizning mamnuniyatimiz va quvonchimiz uchundir. Men nurning har bir shu’lasi uchun minnatdorman. Kelajakda hozir biz uchun juda sirli bo‘lgan tajribalar izohlanadi. Ba’zi tajribalarni esa bu foniy vujud boqiylikni kiyguncha hech qachon to‘liq anglamasligimiz mumkin.” Manuscript Releases, 17-jild, 261.

There was a “key” attached to the casket in Miller’s dream which represented the methodology that Miller was led to employ.

Millerning tushidagi tobutga bir “kalit” biriktirilgan edi; u Miller yo‘naltirilgan tarzda qo‘llashga undalgan metodologiyani ifodalar edi.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> “Uchinchi farishtaning xabarini e’lon qilish bilan mashg‘ul bo‘lganlar Muqaddas Yozuvlarni Ota Miller qabul qilgan ayni reja asosida tadqiq etmoqdalar. “Views of the Prophecies and Prophetic Chronology” nomli kichik kitobda Ota Miller Muqaddas Kitobni o‘rganish va talqin qilish uchun quyidagi sodda, ammo aqlga muvofiq va muhim qoidalarni keltiradi:—

> “[Rules one through five quoted.]

> “[Birinchidan beshinchigacha bo‘lgan qoidalar keltirilgan.]”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> “Yuqorida keltirilganlar ushbu qoidalarning bir qismidir; va Muqaddas Kitobni o‘rganishimizda barchamiz bayon etilgan tamoyillarga quloq tutib ish ko‘rsak, yaxshi qilgan bo‘lamiz.” Review and Herald, November 25, 1884.

When Miller opened the casket, he found “all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Miller discovered the jewels of truths that make up the foundational truths of Adventism. The truths he found were “arranged” in perfect order and reflected the light of the sun.

Miller sandiqchani ochganda, u “har xil tur va o‘lchamdagi javohirlar, olmoslar, qimmatbaho toshlar hamda har bir o‘lcham va qiymatdagi oltin va kumush tangalarni, sandiqcha ichida o‘z-o‘z joylarida go‘zal tarzda terib qo‘yilgan holda; va shu tarzda joylashtirilganlari bois, ular faqat quyoshnikigagina tenglashtirish mumkin bo‘lgan bir nur va ulug‘vorlikni aks ettirar edi”, deb topdi. Miller adventizmning asosiy haqiqatlarini tashkil etuvchi haqiqatlar javohirlarini kashf etdi. U topgan haqiqatlar mukammal tartibda “joylashtirilgan” edi va quyoshning nurini aks ettirar edi.

Miller then placed the truths “on a center table” and called all to “come and see.” “Come and see,” is a symbol drawn from the opening of the seals in the book of Revelation, and Miller represents the wise that understand the message of Daniel that was unsealed in 1798. The truths that Miller placed upon the table, were the unsealed truths from the book of Daniel that had been unsealed by the Lion of the tribe of Judah, and were to test the generation that was alive when they were unsealed. For this reason, the four beasts of Revelation associated with the first four seals, and Miller, called out for that generation to “come and see.”

So‘ngra Miller haqiqatlarni “o‘rta stol ustiga” qo‘ydi va barchani “kelib ko‘rishga” chaqirdi. “Kelib ko‘r”, — bu Vahiy kitobidagi muhrlarning ochilishidan olingan timsoldir, va Miller 1798 yilda muhrdan yechilgan Doniyor xabarini tushunadigan donolarni ifodalaydi. Miller stol ustiga qo‘ygan haqiqatlar Yahudo qabilasining Arsloni tomonidan muhrdan yechilgan Doniyor kitobining muhrdan yechilgan haqiqatlari edi va ular muhrdan yechilgan paytda tirik bo‘lgan avlodni sinash uchun berilgan edi. Shu sababli, Vahiyning dastlabki to‘rt muhriga bog‘liq bo‘lgan to‘rt maxluq va Miller o‘sha avlodni “kelib ko‘rishga” chorladilar.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:1–8.

> Va men Qo‘zi muhrlardan birini ochganida ko‘rdim va momaqaldiroqning ovozidek bir tovushni eshitdim; to‘rt maxluqdan biri: “Kel va ko‘r”, dedi. Va men ko‘rdim, va mana, oq ot; uning ustida o‘tirgan kishining qo‘lida yoy bor edi; unga toj berildi va u g‘olib chiqib, yana g‘alaba qilish uchun yo‘lga tushdi. U ikkinchi muhrni ochganida, men ikkinchi maxluqning: “Kel va ko‘r”, deganini eshitdim. Shunda boshqa bir ot chiqdi, u qizil edi; uning ustida o‘tirganga yerdan tinchlikni olish va odamlarni bir-birini o‘ldirishga qo‘yib berish qudrati berildi; va unga katta bir qilich berildi. U uchinchi muhrni ochganida, men uchinchi maxluqning: “Kel va ko‘r”, deganini eshitdim. Va men qaradim, va mana, qora ot; uning ustida o‘tirgan kishining qo‘lida tarozi bor edi. Va men to‘rt maxluqning o‘rtasidan bir ovozning shunday deganini eshitdim: “Bir dinorga bir o‘lchov bug‘doy, va bir dinorga uch o‘lchov arpa; zaytun moyi bilan sharobga esa zarar yetkazma”. U to‘rtinchi muhrni ochganida, men to‘rtinchi maxluqning ovozini: “Kel va ko‘r”, deganini eshitdim. Va men qaradim, va mana, rangpar ot; uning ustida o‘tirganning nomi O‘lim edi, va Do‘zax unga ergashib kelardi. Va ularga yerning to‘rtdan bir qismi ustidan qilich bilan, ochlik bilan, o‘lim bilan va yer yuzidagi yirtqich hayvonlar bilan o‘ldirish uchun hokimiyat berildi. Vahiy 6:1–8.

It was Christ, represented as the Lion of the tribe of Judah, who unsealed the book sealed with seven seals in the book of Revelation, and it was the Lion of the tribe of Judah that unsealed the jewels that Miller placed upon the table, and then proclaimed for all to “come and see.”

Vahiy kitobida yetti muhr bilan muhrlangan kitobni ochgan zot Yahudo qabilasining Arsloni sifatida ifodalangan Masih edi; stol ustiga Miller qo‘ygan javohirlarni ochgan ham Yahudo qabilasining Arsloni edi, va so‘ng barchani: “kelib ko‘ringlar”, deb e’lon qildi.

The truths he discovered were graphically illustrated upon the 1843 pioneer chart, which Sister White said was directed by the hand of the Lord, which was the same unseen hand that had brought Miller the casket full of jewels. The three hundred charts that were produced in 1842, were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables. Miller’s table in the center of his room represented the three hundred charts (tables) the Millerite messengers took to the world in 1842 and 1843. That chart, along with the 1850 pioneer chart, were the “tables” of Habakkuk chapter two.

U kashf etgan haqiqatlar 1843-yildagi kashshof jadvalda aniq va ravshan tarzda tasvirlangan bo‘lib, Opa Uayt bu jadval Rabbimizning qo‘li tomonidan yo‘naltirilganini aytgan; bu esa Millerga gavharlarga to‘la sandiqchani keltirgan o‘sha ko‘rinmas qo‘lning o‘zi edi. 1842-yilda tayyorlangan uch yuzta jadval Habakkukning vahiy yozilsin va u jadvallar ustida ravshan qilib bayon etilsin, degan amrining bajo bo‘lishi edi. Millerning xonasining markazidagi stoli 1842 va 1843-yillarda Milleriy xabarchilar dunyoga olib chiqqan uch yuzta jadvalni ifodalar edi. O‘sha jadval 1850-yildagi kashshof jadval bilan birga Habakkuk kitobining ikkinchi bobidagi “jadvallar” edi.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

> “Ikkinchi Kelish ma’ruzachilari va nashrlarining, ‘asl imon’ ustida turgan paytdagi birlashgan guvohligi shundan iborat ediki, jadvalning nashr etilishi Habakkuk 2:2, 3 ning amalga oshishi edi. Agar jadval bashorat mavzusi bo‘lgan bo‘lsa (va buni inkor etuvchilar asl imonni tark etadilar), unda bundan 2300 kunni hisoblash uchun miloddan avvalgi 457 yil boshlanish yili bo‘lgani kelib chiqadi. 1843 yilning birinchi bo‘lib e’lon qilingan vaqt bo‘lishi zarur edi, toki ‘vahiy’ ‘kechiksa’, ya’ni bir kechikish vaqti bo‘lsin; o‘sha vaqtda bokiralar guruhi, ularga Yarim Tun Nidosi bilan uyg‘otilishidan sal oldin, vaqtning buyuk mavzusi borasida mudrab uxlab qolishi kerak edi.” James White, Second Advent Review and Sabbath Herald, 1-jild, 2-son.

The people who began to respond to the message (jewels) that was thereafter represented on Habakkuk’s table, were at first a few, but with the confirmation of the day-for-a-year principle on August 11, 1840, the people “increased to a crowd.”

Shundan keyin Xabaqquqning lavhasida ifodalangan xabarga javob bera boshlagan odamlar (javohirlar) dastlab ozchilik edi, ammo 1840-yil 11-avgustda bir kun — bir yil tamoyili tasdiqlangach, odamlar “olomonga aylandi.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Belgilangan ayni vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi davlatlari himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlar nazorati ostiga qo‘ydi. Bu voqea bashoratni aynan bajo keltirdi. Bu ma’lum bo‘lgach, ko‘plar Miller va uning safdoshlari qabul qilgan bashoratlarni talqin etish tamoyillarining to‘g‘riligiga ishondilar, va advent harakatiga ajoyib bir turtki berildi. Ilmli va martabali kishilar Millerga qo‘shilib, ham uning qarashlarini va’z qilishda, ham nashr etishda ishtirok etdilar, va 1840 yildan 1844 yilgacha bu ish tez sur’at bilan kengaydi.” The Great Controversy, 334, 335.

Then the crowd began to trouble the jewels. At that point Miller is going to identify the scattering of the jewels. The word “scatter” is one of the primary symbols of Leviticus twenty-six’s “seven times,” and Miller employs some variation of the word “scatter” ten times in the presentation of his dream. “Ten” is the symbol of a test, and marks the correct understanding of the symbolic meaning of Miller’s “scattered” jewels as a prophetic test for those upon whom the ends of the world are come.

Shundan so‘ng olomon javohirlarni bezovta qila boshladi. Ana shu nuqtada Miller javohirlarning sochilishini aniqlab ko‘rsatadi. “Sochmoq” so‘zi Levilar kitobining yigirma oltinchi bobidagi “yetti marta”ning asosiy timsollaridan biridir, va Miller o‘z tushini bayon etishda “sochmoq” so‘zining biror shaklini o‘n marta qo‘llaydi. “O‘n” sinovning timsolidir va Millerning “sochilgan” javohirlarining timsoliy ma’nosini to‘g‘ri anglashni, dunyoning oxiri yetib kelganlar uchun, bashoratli bir sinov sifatida belgilaydi.

The rejection of the jewel of the “seven times” was the first jewel set aside by Laodicean Adventism as they failed the test of Moses’ “scattering,” which had been presented by Elijah (Miller), in 1863. From that point on the jewels were to be increasingly scattered, mixed with counterfeits and ultimately fully covered up. The covering up of the precious jewels would ultimately reach a point where the casket (the Bible) would be destroyed.

“Yetti vaqt” marvaridining rad etilishi Laodikiya Adventizmi tomonidan chetga surib qo‘yilgan birinchi marvarid bo‘ldi, chunki ular 1863-yilda Ilyos (Miller) tomonidan taqdim etilgan Musoning “sochilish” sinovidan o‘ta olmadilar. O‘sha vaqtdan boshlab marvaridlar tobora ko‘proq sochilib ketishi, qalbakilari bilan aralashib ketishi va oxir-oqibat butunlay berkitib qo‘yilishi kerak edi. Qimmatbaho marvaridlarning berkitib qo‘yilishi oxir-oqibat sandiqning (Muqaddas Kitobning) yo‘q qilinishigacha yetib borardi.

In Miller’s dream there is a marked distinction between the first “seven times” the word “scatter” is employed by Miller, and the last three times he uses the word. After he mentions “scatter” “seven times,” he “became wholly discouraged and disheartened, and sat down and wept.”

Millerning tushida Miller tomonidan qo‘llangan “tarqatmoq” so‘zi ishlatilgan dastlabki “yetti marta” bilan u bu so‘zni qo‘llagan oxirgi uch marta o‘rtasida aniq bir farq bor. U “tarqatmoq” so‘zini “yetti marta” tilga olganidan so‘ng, u “butunlay tushkunlikka tushdi va jur’atsizlanib qoldi, o‘tirib yig‘ladi.”

Before Christ, represented as the Lion of the tribe of Judah, began his work of unsealing the book that was sealed with seven seals in the book of Revelation, John wept. John and Miller both wept when they understood the casket (God’s Word) had been buried up by counterfeit jewels.

Vahiy kitobida Yahudo qabilasining Arsloni sifatida tasvirlangan Masih yetti muhr bilan muhrlangan kitobni ochish ishini boshlashidan oldin, Yuhanno yig‘ladi. Yuhanno ham, Miller ham sandiq (Xudoning Kalomi) soxta javohirlar bilan ko‘mib tashlanganini anglaganlarida yig‘ladilar.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:1–5.

> Va men taxtda O‘tirganning o‘ng qo‘lida ichki tomoniga ham, orqa tomoniga ham yozilgan, yetti muhr bilan muhrlangan bir kitobni ko‘rdim. Va men baland ovoz bilan e’lon qilayotgan qudratli bir farishtani ko‘rdim: “Kitobni ochishga va uning muhrlarini yechishga kim loyiqdir?” Na osmonda, na yerda, na yer ostida hech kim kitobni ochishga ham, unga qarashga ham qodir emas edi. Va men ko‘p yig‘ladim, chunki kitobni ochishga ham, uni o‘qishga ham, unga qarashga ham loyiq hech kim topilmadi. Shunda oqsoqollardan biri menga dedi: “Yig‘lama: mana, Yahudo qabilasining Arsloni, Dovudning Ildizi, kitobni ochishga va uning yetti muhrini yechishga g‘olib chiqdi”. Vahiy 5:1–5.

Once the escalating rejection of the jewels that Miller discovered and presented to the world reached the point where the Bible (the casket) was destroyed, then Miller wept.

Miller kashf etib, dunyoga taqdim qilgan javohirlarning tobora kuchayib borgan rad etilishi Muqaddas Kitob (quticha) vayron qilingan nuqtaga yetgach, Miller yig‘ladi.

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

> “Shundan so‘ng men ko‘rdimki, ular haqiqiy javohirlar va tangalar orasiga sanog‘iga yetib bo‘lmaydigan miqdorda qalbaki javohirlar va soxta tangalarni sochib yuborishgan edi. Men ularning tuban xatti-harakati va noshukrligidan qattiq g‘azablandim hamda buning uchun ularni koyidim va malomat qildim; ammo men qanchalik ko‘p koyisam, ular haqiqiylari orasiga qalbaki javohirlar va soxta tangalarni shunchalik ko‘p sochardilar.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.”

> “Shundan so‘ng, jismoniy jonimda g‘azablandim va ularni xonadan haydab chiqarish uchun jismoniy kuch ishlata boshladim; ammo men bittasini tashqariga itarayotganimda, yana uchtasi kirib kelar, o‘zlari bilan kir va qirindi va qum hamda har turli axlatni olib kirar edi; to oxir-oqibat ular barcha haqiqiy javohirlar, olmoslar va tangalarni qoplab tashladilar, shunday qilib ularning bari ko‘zdan yashirinib qoldi. Ular, shuningdek, mening sandiqchamni ham parcha-parcha qilib yirtib, uni axlat orasiga sochib yubordilar. Mening qayg‘umga ham, g‘azabimga ham biror inson e’tibor bermayotgandek tuyuldi. Men butunlay tushkunlikka tushib, dilim ezildi, o‘tirib yig‘ladim.”

At this point in his dream the word “scatter” has been employed “seven times.” The last three occurrences are distinct, from the first seven, thus placing a prophetic signature upon the seven scatterings as a symbol of the “seven times” of Leviticus twenty six. Miller’s second dream, as with Nebuchadnezzar’s second dream, symbolically identifies the “seven times.”

Tushining shu nuqtasiga kelib, “tarqatmoq” so‘zi “yetti marta” qo‘llangan. Oxirgi uch qo‘llanish dastlabki yettitadan farqli bo‘lib, shu tariqa yetti tarqatilish ustiga Levilar yigirma oltidagi “yetti vaqt”ning ramzi sifatida bashoratli muhr qo‘yadi. Millerning ikkinchi tushi ham, Navuxadnazarning ikkinchi tushi kabi, “yetti vaqt”ni ramziy tarzda aniqlab beradi.

As with John in Revelation chapter five, when Miller wept, the dirt brush man (the Lion of the tribe of Judah), then “opened a door” and entered the room. The visual representation of the Father holding the book which was sealed with seven seals, that no man could open, and that had caused John to weep, began in verse one of chapter four.

Vahiy kitobining beshinchi bobida Yuhanno bilan bo‘lgani kabi, Miller yig‘laganida, kir cho‘tkasini ushlagan odam (Yahudo qabilasining Arsloni) so‘ng “eshikni ochdi” va xonaga kirdi. Hech bir odam ocholmaydigan, yetti muhr bilan muhrlangan kitobni ushlab turgan Otaning tasviriy manzarasi va bu hol Yuhannoning yig‘lashiga sabab bo‘lgani to‘rtinchi bobning birinchi oyatida boshlangan edi.

> After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. Revelation 4:1.

> Shundan keyin men qaradim, va mana, osmonda bir eshik ochilgan edi; va men eshitgan birinchi ovoz men bilan gaplashayotgan karnayning ovoziday edi; u shunday dedi: Bu yerga ko‘taril, va Men senga bundan keyin yuz berishi kerak bo‘lgan narsalarni ko‘rsataman. Vahiy 4:1.

Miller wept and saw a door opened. “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.” The Lion of the tribe of Judah and the dirt brush man arrived at the opening of a door, when John and Miller wept. The opening of a door is a symbol of a dispensational change.

Miller yig‘ladi va ochilgan bir eshikni ko‘rdi. “Men shu tariqa o‘zimning ulkan yo‘qotishim va javobgarligim uchun yig‘lab, aza tutib turganimda, Xudoni esladim va U menga yordam yuborishini chin dildan so‘radim. Darhol eshik ochildi va bir kishi xonaga kirdi; shunda odamlarning barchasi undan chiqib ketdi; u esa, qo‘lida chang artadigan cho‘tka bilan, derazalarni ochdi va xonadagi chang-u axlatni supurib tozalay boshladi.” Yahudo qabilasining Arsloni va qo‘lida chang cho‘tkasi bo‘lgan kishi, Yuhanno va Miller yig‘lagan paytda, bir eshikning ochilishida yetib keldilar. Eshikning ochilishi dispensatsion o‘zgarishning ramzidir.

With Miller, he wept and a door was opened, but he also prayed. “I became wholly discouraged and disheartened, and sat down and wept. 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 bilan birga u yig‘ladi va bir eshik ochildi, biroq u ibodat ham qildi. “Men butunlay tushkunlikka tushib, yuragim ezildi, o‘tirib yig‘ladim. Men shu tariqa buyuk yo‘qotishim va zimmasimdagi javobgarlik uchun yig‘lab, motam tutib o‘tirganimda, Xudoni esladim va U menga yordam yuborishini astoydil so‘rab ibodat qildim. Darhol eshik ochildi va xonaga bir kishi kirdi; shunda odamlarning hammasi undan chiqib ketdi; u esa qo‘lida chang artadigan cho‘tka tutgan holda derazalarni ochdi va xonadagi chang hamda axlatni supurib-tozalay boshladi.”

The prayer that is a waymark in the history of the last days, is the prayer marked by Daniel and the three worthies in chapter two, and also by Daniel in chapter nine. It is the Leviticus twenty-six prayer of the “seven times,” which the two witnesses of Revelation eleven are to pray when they realize that they had been scattered. The two witnesses are to repeat what Daniel had done in chapter nine, when he recognized that he had been “scattered” in fulfillment of the curse of Moses. The two witnesses are to repeat what Miller illustrated in his dream when he reached the point where his jewels had been scattered “seven times.”

Oxirgi kunlar tarixida yo‘l-ko‘rsatkich bo‘lgan ibodat — bu ikkinchi bobda Doniyor va uch nafar sodiq kishilar tomonidan, shuningdek to‘qqizinchi bobda Doniyor tomonidan ko‘rsatib berilgan ibodatdir. Bu “yetti karra”ning Levilar yigirma olti ibodati bo‘lib, Vahiy o‘n birdagi ikki guvoh o‘zlari tarqatib yuborilganini anglaganlarida aynan shu ibodatni qilishlari kerak. Ikki guvoh to‘qqizinchi bobda Doniyor qilgan ishni takrorlashlari kerak, ya’ni u Musoning la’nati amalga oshgan holda o‘zining “tarqatib yuborilganini” anglagan paytda qilgan ishni. Ikki guvoh Miller o‘z tushida gavharlari “yetti karra” tarqatib yuborilgan nuqtaga yetganida tasvirlagan narsani takrorlashlari kerak.

When that prayer is marked a door is opened, the dirt brush man arrives, and the room is empty. The wicked crowd were gone, and a new dispensation had arrived. Then the Lion of the tribe of Judah, whose fan is in His hand, “opened the windows, and began to brush the dirt and rubbish from the room,” and as “he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away.”

O‘sha ibodat belgilanganida, bir eshik ochiladi, axlat supuruvchi kishi keladi, va xona bo‘sh bo‘ladi. Fosiqlar to‘dasi ketgan edi, va yangi bir taqsimot davri kelgan edi. So‘ng qo‘lida sovurguvchi kuragi bo‘lgan Yahudo qabilasining Sheri “derazalarni ochdi va xonadan kir hamda chiqindilarni supurib tashlay boshladi”; va “u kir hamda chiqindilarni, soxta javohirlar va qalbaki tangalarni supurib tashlar ekan, ularning hammasi bulut kabi ko‘tarilib, derazadan tashqariga chiqib ketdi, va shamol ularni olib ketdi.”

The open windows also mark a division, for as the rubbish is carried out of the window, those who have fulfilled the command found in Malachi, that directs the “priests” of the last days to, “bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” The open door and the open windows represent a change in dispensation that is fulfilled at the time the wicked priests are removed, and the righteous priests are being blessed.

Ochiq derazalar ham bir ajralishni bildiradi, chunki axlat derazadan tashqariga chiqarilar ekan, oxirgi kunlarning “ruhoniylari”ga qaratilgan Malakiyodagi amrni bajo keltirganlar shunday qilgan bo‘ladilar: “Barcha ushrlarni omborxonaga keltiringlar, toki Mening uyimda oziq-ovqat bo‘lsin; va endi shu bilan Meni sinab ko‘ringlar, deydi Sarvari Olam, agar Men sizlar uchun osmonning derazalarini ochib, sizlarga sig‘dirib bo‘lmaydigan darajada baraka yog‘dirmasam.” Ochiq eshik va ochiq derazalar yovuz ruhoniylar olib tashlanib, solih ruhoniylar barakalanayotgan vaqtda amalga oshadigan dispansatsiyadagi o‘zgarishni ifodalaydi.

As the dirt brush man begins to purge his floor, Miller closes his eyes for a moment. “In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.” The precious and the vile were then fully separated.

Chang cho‘tka ko‘targan kishi o‘z polini tozalashni boshlaganida, Miller bir lahzaga ko‘zlarini yumadi. “Shovqin-suron ichida men bir lahzaga ko‘zlarimni yumdim; ularni ochganimda, barcha axlat yo‘q bo‘lib ketgan edi. Qimmatbaho javohirlar, olmoslar, oltin va kumush tangalar xonaning hamma yeriga mo‘l-ko‘l sochilib yotar edi.” Shundan so‘ng qimmatli bilan razil narsa to‘liq ajratildi.

The larger casket was then placed upon the table, and the scattered jewels were cast into it. “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.” Miller’s foundational truths were then brought together with not only the Bible, but with the Spirit of Prophecy, and those truths were more beautiful and brighter than they originally were.

Shundan so‘ng kattaroq quti stol ustiga qo‘yildi va sochilib yotgan javohirlar uning ichiga tashlandi. “So‘ng u stol ustiga avvalgisidan ancha kattaroq va go‘zalroq bir quti qo‘ydi, va javohirlarni, olmoslarni, tangalarni hovuchlab yig‘ib, qutining ichiga tashladi; hatto ayrim olmoslar igna uchidan ham kattaroq bo‘lmasa-da, birortasi ham qolmadi.” Shundan keyin Millerning asosiy haqiqatlari nafaqat Muqaddas Kitob bilan, balki Bashorat Ruhi bilan ham birlashtirildi va bu haqiqatlar avvalgidagidan ham go‘zalroq va yorqinroq bo‘ldi.

As we evaluate the vision of the Ulai River in the terms of the message that was unsealed in 1798, it is to be understood that some of those truths were limited by the framework given to Miller. It is also to be expected that some of those truths will therefore be larger and more beautiful, even though some of them might appear small or minor.

Ulai daryosi haqidagi vahiyni 1798-yilda muhrdan ochilgan xabar nuqtai nazaridan baholar ekanmiz, shuni anglash kerakki, o‘sha haqiqatlarning ayrimlari Millerga berilgan doira bilan cheklangan edi. Shuningdek, shuni ham kutish lozimki, shu bois bu haqiqatlarning ba’zilari, garchi ulardan ayrimlari kichik yoki ikkinchi darajali bo‘lib ko‘rinsa ham, yanada ulug‘roq va go‘zalroq bo‘ladi.

When the truths are restored, they are cast into a larger casket, then the call is once again made, not by Miller, but by Christ, (who is the dirt brush man, who is the Lion of the tribe of Judah) to, “come and see.” This identifies that an unsealing has just taken place, and the final unsealing is the Revelation of Jesus Christ that takes place just before probation closes, or as Sister White identifies, when the dirt brush man has entered.

Haqiqatlar tiklangach, ular kattaroq sandiqqa solinadi; shundan so‘ng da’vat yana bir bor yangraydi — endi Miller tomonidan emas, balki Masih tomonidan, (“kir cho‘tka tutgan kishi” bo‘lgan, Yahudo qabilasining Arsloni bo‘lgan Zot tomonidan): “kel va ko‘r.” Bu endigina bir muhrdan ochish sodir bo‘lganini ko‘rsatadi, va yakuniy muhrdan ochish — inoyat muddati yopilishidan sal oldin, yoki Oqsoch opa ta’riflaganidek, kir cho‘tka tutgan kishi kirgan paytda sodir bo‘ladigan Iso Masihning Vahiyidir.

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Men qutining ichiga qaradim, ammo ko‘rgan manzara ko‘zlarimni qamashtirdi. Ular avvalgi ulug‘vorligidan o‘n karra ko‘proq porlar edi. Men ularni changga sochib yuborib, oyoqlari bilan bosib toptagan o‘sha yovuz kishilarning oyoqlari ostida qumda ishqalab tozalangandek bo‘lgan, deb o‘yladim. Ular qutining ichida go‘zal tartib bilan, har biri o‘z o‘rnida joylashtirilgan edi; ularni ichiga tashlagan odamning qilgan ishidan hech qanday zohiriy alomat yo‘q edi. Men quvonchdan qichqirib yubordim, va shu qichqiriq meni uyg‘otdi.” Ilk Yozuvlar, 83.

The tarrying time and the first disappointment arrived on July 18, 2020, and since July of 2023, the Lion of the tribe of Judah has been unsealing the message of the Revelation of Jesus Christ. That unsealing includes the book of Daniel, and we will finish our consideration of Miller’s dream in the next article.

Kechikish vaqti va birinchi ko‘ngil qolishi 2020-yil 18-iyulda yuz berdi, va 2023-yil iyulidan beri Yahudo qabilasining Arsloni Iso Masihning Vahiy kitobi xabarining muhrlarini ochib kelmoqda. Bu muhrlarning ochilishi Doniyor kitobini ham o‘z ichiga oladi, va biz keyingi maqolada Millerning tushini ko‘rib chiqishni yakunlaymiz.

The work of the dirt brush man is carried out in cooperation with the “wise priests”, and the work of those “priests”, who are the two witnesses of Revelation chapter eleven, and who are the resurrected dead bones of Ezekiel chapter thirty-seven are also represented by other lines of God’s Word. We will employ a few of those lines as second witnesses for what we have identified concerning William Miller’s second dream.

Chang cho‘tka bilan ishlovchi odamning ishi “dono ruhoniylar” bilan hamkorlikda amalga oshiriladi; va Vahiy kitobining o‘n birinchi bobidagi ikki guvoh bo‘lgan hamda Hizqiyol kitobining o‘ttiz yettinchi bobidagi tiriltirilgan quruq suyaklar bo‘lgan o‘sha “ruhoniylar”ning ishi ham Xudoning Kalomidagi boshqa satrlar orqali ifodalanadi. Uilyam Millerning ikkinchi tushi haqida aniqlaganlarimizga ikkinchi guvohlar sifatida o‘sha satrlarning ayrimlaridan foydalanamiz.

> “The Scriptures are given for our benefit that we may have instruction in righteousness. Precious rays of light have been obscured by the clouds of error, but Christ is ready to sweep away the mists of error and superstition, and to reveal to us the brightness of the Father’s glory, so that we shall say as did the disciples, ‘Did not our heart burn within us, while he talked with us by the way?’” Publishing Ministry, 68.

> “Muqaddas Yozuvlar bizning manfaatimiz uchun berilganki, biz solihlik bo‘yicha ta’lim olayin. Nurning qimmatli nurlari xato bulutlari bilan to‘sib qo‘yilgan, ammo Masih xato va xurofot tumanlarini tarqatib yuborishga va Otaning ulug‘vorligining porlashini bizga ochib berishga tayyordir; shunda biz ham shogirdlar aytganidek: ‘Yo‘lda U biz bilan so‘zlashib, Yozuvlarni bizga sharhlab berganida, yuragimiz ichimizda yonib ketmaganmidı?’ deymiz.” Publishing Ministry, 68.

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