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# The Book of Daniel - Number Thirty-Nine

Doniyor kitobi — O‘ttiz to‘qqizinchi qism

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Payg‘ambarlik Naqshining Ochilishi: Uilyam Millerning Tushi va Oxirgi Kunlarda Asosiy Haqiqatlarning Tiklanishi

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Jeff Pippenger

Published

January 3, 2024

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We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Biz so‘nggi kunlarda William Millerning tushining payg‘ambarlikdagi qo‘llanilishini ko‘rib chiqmoqdamiz; aynan o‘sha yerda barcha bashoratlar o‘zining mukammal bajo bo‘lishini topadi. Millerning tushi Millerning xizmati orqali bir joyga jamlangan Adventizmning asosiy haqiqatlarining kashf etilishi, qaror toptirilishi, rad etilishi, ko‘milishi va qayta tiklanishini ko‘rsatib beradi. O‘sha asosiy haqiqatlar 1798-yilda muhrdan yechilgan haqiqatlarni ifoda etar edi. Bu haqiqatlar Ulai daryosi haqidagi vahiy bilan ifodalanadi. “Early Writings” kitobida qayd etilganidek, Millerning tushi uning ikkinchi tushi edi, va bu tush, xuddi Millerning o‘zi Navuxadnazar bilan timsollanganidek, Navuxadnazarning ikkinchi tushi orqali timsollangan edi.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Oldingi maqolalarda ko‘rsatib o‘tilganidek, Navuxadnazar hayotidagi “yetti vaqt” davomida hayvon yuragi bilan yashashining yakuni ramziy ma’noda 1798-yilda nihoyasiga yetdi. So‘ng uning shohligi qayta tiklandi va Navuxadnazar ilk bor to‘liq tavba qilgan insonni ifoda etdi. “Oxirzamon vaqti” nuqtayi nazaridan, 1798-yilda u “donolar”ni ifoda etgan. Shuningdek, Bobilning birinchi shohi sifatida Navuxadnazarning “yetti vaqt”lik hukmi Bobilning oxirgi shohi bo‘lgan Belshazzarning ikki ming besh yuz yigirma (mene, mene, tekel, upharsin) hukmining timsoli bo‘lganini ham aniqladik.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Bobilning so‘nggi hukmdoriga, timsoliy ma’noda uning birinchisiga bo‘lgani kabi, ilohiy Qo‘riqchining hukmi kelgan edi: ‘Ey shoh, … senga aytilurki: shohlik sendan ketdi.’ Daniel 4:31.” *Payg‘ambarlar va Shohlar*, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Oqsoqol Vayt Belshazzarni o‘z hukm soatida “nodon podshoh” deb atadi. Navuxadnazarning hukm soati yakunida esa u “dono podshoh”ni ifodalaydi, chunki u “yetti vaqt” hukmidan foyda oldi; Belshazzar esa, tarixni bilgan bo‘lsa-da, bundan foyda olishdan bosh tortdi.

> “But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Ammo Belshazarнинг xushxulqlik va o‘zini ulug‘lashga bo‘lgan muhabbati u hech qachon unutmasligi kerak bo‘lgan saboqlarni xira qildi; va u Navuxadnazar ustiga ayon hukmlarni keltirgan gunohlarga o‘xshash gunohlarni sodir etdi. Unga marhamat ila berilgan imkoniyatlarni zoye qildi, haqiqat bilan tanishib olish uchun o‘z qo‘li yetadigan imkoniyatlardan foydalanishni mensimadi. ‘Najot topishim uchun nima qilishim kerak?’ — bu buyuk, ammo nodon podshoh beparvolik bilan chetlab o‘tgan savol edi.” Bible Echo, April 25, 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Navuxadnazar 1798-yildagi “donolar”ning ramzidir; ular oxirzamonda bilimning ortishini tushunadilar.

> “The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

> “Mag‘rurona maqtanchoqlik uning lablaridan endigina chiqib ulgurgan edi, osmondan kelgan bir ovoz unga Xudoning belgilagan hukm vaqti yetib kelganini bildirdi. Bir lahzada uning aqli tortib olindi, va u hayvon kabi bo‘lib qoldi. Yetti yil davomida u shu tariqa tubanlashtirildi. Bu muddat oxirida uning aqli o‘ziga qaytarildi, va shunda u kamtarlik bilan osmonlarning buyuk Xudosiga yuqoriga boqib, bu jazoda ilohiy qo‘lni tan oldi hamda yana o‘z taxtiga qaytarildi.

> “In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

> “Ommaviy e’londa shoh Navuxodonosor o‘z aybini hamda tiklanishida Xudoning ulug‘ rahm-shafqatini tan oldi. Muqaddas tarixda qayd etilganidek, bu uning hayotidagi so‘nggi amal edi.” Review and Herald, 1881-yil 1-fevral.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Navuxadnazarning “yetti vaqt”i oxirida u ommaviy e’lon berdi, bu esa ommaviy e’tirofni ham o‘z ichiga olgan edi. Miller, Navuxadnazar singari, 1798 yildagi “donolar”ni ramziy tarzda ifodalaydi; ular oxirat zamonida bilimning ortishini tushunadilar. Ularning har ikkisida ham ikkita tush bo‘lgan, va ularning har biriga tegishli ikkinchi tush ramziy ravishda “yetti vaqt”ni aniqlab beradi. “Yetti vaqt” avvalgi maqolalarda o‘tish nuqtasini belgilashi ko‘rsatib berilgan.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

1798-yilda Navuxadnazar o‘zining mag‘rur holatidan donolarning holatiga o‘tishni ifodalaydi. Bu uning ommaviy e’tirofini ham o‘z ichiga olgan. 1798-yil, shuningdek, Muqaddas Kitob bashoratidagi beshinchi va oltinchi shohliklar o‘rtasidagi o‘tish nuqtasi edi. U yana birinchi farishtaning kelishini ham belgiladi; shu tariqa yangi bir davrni boshlab berdi, chunki kelayotgan hukm haqidagi ogohlantirish Muqaddas Kitob bashoratidagi beshinchi shohlik o‘zining halokatli yarasini qabul qilmagunicha sodir bo‘lishi mumkin emas edi.

> “The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

> “Xabarning o‘zi bu harakat qachon yuz berishi kerakligi haqida nur sochadi. U ‘abadiy xushxabar’ning bir qismi ekani e’lon qilinadi; va u hukmning boshlanishini bildiradi. Najot xabari barcha asrlarda va’z qilingan; ammo bu xabar xushxabarning shunday bir qismidirki, uni faqat oxirgi kunlarda e’lon qilish mumkin edi, chunki faqat o‘shandagina hukm soati kelgan, degan gap haqiqat bo‘lar edi. Bashoratlar hukmning boshlanishiga olib boradigan voqealarning izchil ketma-ketligini ko‘rsatadi. Bu, ayniqsa, Doniyor kitobiga taalluqlidir. Ammo uning bashoratining oxirgi kunlarga oid bo‘lgan qismi haqida Doniyorga uni ‘oxirzamon vaqtigacha’ yopib, muhrlab qo‘yish buyurilgan edi. Ana shu vaqtga yetmaguncha, bu bashoratlarning amalga oshishiga asoslangan holda hukmga oid xabar e’lon qilinishi mumkin emas edi. Ammo payg‘ambar aytganidek, oxirzamon vaqtida ‘ko‘plar u yoqdan bu yoqqa qatnab yuradilar, va bilim ortadi.’ Doniyor 12:4.”

> “The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

> “Havoriy Pavlus jamoatni Masihning o‘z davrida kelishini kutmaslik haqida ogohlantirgan edi. U: «Avval murtadlik yuz bermaguncha va gunoh odami oshkor bo‘lmaguncha, o‘sha kun kelmaydi», — deydi. 2 Salonikaliklarga 2:3. Rabbimizning kelishini biz faqat buyuk murtadlikdan va «gunoh odami»ning uzoq davom etgan hukmronligi davridan keyingina kutishimiz mumkin. «Gunoh odami», shuningdek, «qonunsizlik siri», «halokat o‘g‘li» va «o‘sha yovuz» deb ham atalgan bo‘lib, bashoratda oldindan aytilganidek, 1260 yil davomida o‘z ustunligini saqlab turishi kerak bo‘lgan papalikni ifodalaydi. Bu davr 1798-yilda yakunlandi. Masihning kelishi o‘sha vaqtdan oldin sodir bo‘lishi mumkin emas edi. Pavlus o‘z ogohlantiruvi bilan 1798-yilgacha bo‘lgan butun nasroniylik davrini qamrab oladi. Masihning ikkinchi kelishi haqidagi xabar aynan o‘sha vaqtdan keyin e’lon qilinishi lozim.”

> “No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Bunday xabar o‘tgan asrlarda hech qachon berilmagan. Ko‘rib chiqqanimizdek, Pavlus uni va’z qilmagan; u birodarlarini Rabbiyning kelishi uchun o‘sha davrda hali juda uzoq bo‘lgan kelajakka qaratgan. Islohotchilar ham uni e’lon qilmaganlar. Martin Lyuter hukmni o‘z zamonidan qariyb uch yuz yil keyinda deb bilgan. Ammo 1798 yildan beri Doniyor kitobi muhrdan ochildi, bashoratlar haqidagi bilim ortdi va ko‘plar hukmning yaqinligi haqidagi tantanali xabarni e’lon qildilar.” The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

1798-yilda najot ishining yangi bir davri keldi va o‘sha yangi davr 1844-yilda boshlanadigan boshqa bir davr haqida ogohlantirish berdi. O‘sha davr almashinuvida bir eshik yopilib, bir eshik ochilar edi.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Filadelfiyadagi jamoatning farishtasiga yozgin: Bularni Muqaddas Zot, Haqiqiy Zot, Dovudning kalitiga ega bo‘lgan, ochadigan va hech kim yopmaydigan, yopadigan va hech kim ochmaydigan Zot aytmoqda: Men sening ishlaringni bilaman. Mana, Men sening oldingga ochiq eshik qo‘ydim, va uni hech kim yopa olmaydi. Chunki sening quvvating oz bo‘lsa-da, Mening kalomimni saqlading va Mening nomimni inkor etmading. Vahiy 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Eshikning ochilishi yangi bir dispansatsiyani bildiradi. Miloddan avvalgi 723-yildan 1798-yilgacha amalga oshgan birinchi g‘azabning oxirida, 1798-yilda shohliklar va xabarning dispansatsion o‘zgarishi yuz berdi. Shuningdek, miloddan avvalgi 677-yildan 1844-yilgacha amalga oshgan so‘nggi g‘azabning oxirida, 1844-yilda ham dispansatsion o‘zgarish bo‘ldi. 1798-yilda yaqinlashib kelayotgan hukm haqida ogohlantirgan birinchi farishta xabarining dispansatsiyasi yetib kelgan edi. Navuxadnazar ham, Miller ham “donolar” sifatida, “oxirzamon”da tasvirlanadi; aynan o‘sha paytda “eshik” birinchi farishta xabarining ichki dispansatsiyasiga hamda dengizdagi mahluqdan yer yuzidagi mahluqqa o‘tgan tashqi dispansatsion o‘zgarishga ochildi. Birinchi farishta xabarining dispansatsiyasi 1844-yil 22-oktabrda Eng Muqaddas Joyga kiruvchi eshik ochilganda ado bo‘ldi, va uchinchi farishtaning dispansatsiyasi hamda tergov hukmi yetib keldi.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Millerning ikkinchi tushi 1798-yilda bir eshik ochilgan paytda boshlanadi va Yarim Tun Nidosi xabarini e’lon qilish uchun hayotga qaytarilgan “ikki guvoh”ning o‘tish davrida bir eshik ochilgan paytda nihoyasiga yetadi. Payg‘ambarlik ma’nosida ham Navuxadnazar, ham Miller 1798-yilda dengiz hayvoni shohligidan yer hayvoni shohligiga o‘tishni ifodalagan. Ularning ikkalasi ham 1844-yilda tekshiruv hukmining yaqinlashuvi va kelishini e’lon qilishni ifodalaydi. 1798 va 1844 sanalari, Levitlar kitobining yigirma oltinchi bobida bayon etilgan “yetti vaqt” davri davomida amalga oshgan Xudoning O‘z xalqiga qarshi birinchi va oxirgi “g‘azablari”ning yakunini bildiradi. 1798-yildan 1844-yilgacha bo‘lgan qirq olti yil ruhiy ma’badning barpo etilishini ifodalaydi; ahd xabarchisi, Masih Muqaddas Joydan Eng Muqaddas Joyga o‘tganida, 1844-yil 22-oktabrda shu ma’badga to‘satdan keldi.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798 va 1844-yillar “yetti zamon” bilan belgilangan o‘tishlarni (birdan ortiq) ko‘rsatadi. 1856-yilda Millerchi Filadelfiya Adventizmidan Millerchi Laodikiya Adventizmiga o‘tish ham “yetti zamon” haqidagi bilimning ortishi bilan belgilangan edi; bu esa keyinchalik 1863-yilda rad etildi. 1798-yilda Doniyor kitobidan bilim ortishi yuz bergan edi; bu ortish Levilar kitobining yigirma oltinchi bobidagi ayni o‘sha “yetti zamon”ni ham o‘z ichiga olgan bo‘lib, Millerchi Filadelfiya Adventizmi oxirida rad etilishi kerak edi.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Birinchi farishta harakatining Filadelfiyadan Laodikeyaga o‘tishi 1856 yildan 1863 yilgacha bo‘lgan yetti yil bilan ifodalangan edi. Laodikeya xabari 1856 yilda yetib keldi va yetti yil davomida muhrdan yechilgan “yetti vaqt”ning yangi nuri 1863 yilda Adventizm muvaffaqiyatsiz o‘tgan uch bosqichli sinov jarayonini yuzaga keltirdi. “Yetti vaqt”ning nuri qabul qilinishi yoki rad etilishi uchun yetti yil berildi. Milleriylar Filadelfiya Adventizmi harakatining Milleriylar Laodikeya Adventizmiga o‘tishi oxirida ketma-ketlikning teskarisiga aylanishini, ya’ni uchinchi farishtaning Laodikeya harakatidan uchinchi farishtaning Filadelfiya harakatiga o‘tishini timsollaydi.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Ishayoning oltmish besh yillik bashorati Isroilning avval shimoliy, so‘ng janubiy shohliklariga qarshi Xudoning birinchi va oxirgi g‘azabining boshlanishini belgilaydi.

> 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. Isaiah 7:8.

> Chunki Suriyaning boshi — Damashq, Damashqning boshi esa — Rasin; va oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada chilparchin qilinadi. Ishayo 7:8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Ishayo payg‘ambarning oltmish besh yil haqidagi bashorati miloddan avvalgi 742-yilda berilgan edi, va oltmish besh yil ichida shimoliy shohlik yo‘q bo‘lib ketar edi. Miloddan avvalgi 742-yildan o‘n to‘qqiz yil o‘tgach, ya’ni miloddan avvalgi 723-yilda, shimoliy shohlik Ossuriya tomonidan asirlikka olib ketildi. Oltmish besh yilning oxirida janubiy shohlikning g‘azab kuni miloddan avvalgi 677-yilda boshlandi, o‘shanda Manashe bobilliklar tomonidan asir olindi. Shunday qilib, oltmish besh yil shimoliy shohlikning birinchi asirlikka olib ketilishigacha bo‘lgan o‘n to‘qqiz yillik davrni, so‘ng esa Manashening asirlikka olib ketilishigacha bo‘lgan yana qirq olti yilni ifodalaydi.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

O‘sha bashoratlar o‘zlariga tegishli ado bo‘lishiga 1798, 1844 va 1863-yillarda yetdi. 1798-yilda birinchi farishtaning kelishi bilan najot xabarining ichki o‘tishi yuz berdi, va shu bilan birga Muqaddas Kitob bashoratidagi shohliklarning tashqi o‘tishi ham sodir bo‘ldi. 1844-yilda uchinchi farishtaning kelishi bilan Muqaddas Joyga eshik yopilib, tergov hukmi boshlanganda najot xabarining ichki o‘tishi yuz berdi. 1863-yilda esa tashqi o‘zgarish yuz berdi, chunki yer yirtqichining ikkala shoxi ikki sinfga bo‘lindi.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Respublikachi shox o‘sha vaqtdan boshlab yer hayvonining tarixida hukmronlik qiladigan ikki siyosiy partiyaga bo‘lindi. Protestant shox esa murtadlikning ikki ko‘rinishiga bo‘lindi: biri o‘zini protestant deb da’vo qilib, yettinchi kunlik Shabbatni saqlashini da’vo qiladigan partiya, ikkinchisi esa o‘zini protestant deb da’vo qilsa-da, quyosh kunini o‘zlari tanlagan sajda kuni sifatida qo‘llab-quvvatlaydigan bir toifa edi.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

O‘sha tarixda Zulmat Asrlaridan chiqib kelgan protestant shox 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha sinovdan o‘tkazildi va bu sinov jarayonidan o‘ta olmadi; natijada u yakshanbaga rioya qiluvchi protestant xalqidan yakshanbaga rioya qiluvchi murtad protestant xalqiga o‘tdi.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

1844 yilda barpo etilib, aniqlangan haqiqiy protestant shoxi tarixida 1856 yildan 1863 yilgacha sinov jarayoni yuz berdi. So‘ngra haqiqiy Shabbatga rioya qiluvchi protestant shoxi ham Filadelfiyadan Laodikeyaga, ham haqiqiy Shabbatga rioya qiluvchi protestant xalqidan Shabbatga rioya qiluvchi murtad protestant shoxiga o‘tdi. “Yetti vaqt” 1798, 1844, 1856 va 1863 yillar bilan bog‘liqdir. “Yetti vaqt” o‘tish nuqtasi bilan bog‘liq bir ramzdir va bu haqiqat bir necha guvohlar asosida tasdiqlanadi.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

1798-yilda “yetti vaqt” haqidagi bilim ortdi, chunki Miller kashf etgan eng birinchi vaqtga oid bashorat aynan o‘sha haqiqat edi. 1863-yilga kelib esa, bu haqiqat rad etildi; shu tariqa Ishayo kitobining yettinchi bobida bayon etilgan bashoratdagi oltmish besh yillik yakuniy davrning tugashi aniqlanadi.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

To‘liq ikki ming besh yuz yigirma yillik bashoratning ham boshida, ham oxirida teskari tasvir, oynadagi aks singari tarzda oltmish besh yillik bir davr mavjud. Bashorat berilgan miloddan avvalgi 742 yildagi boshning boshidagi oltmish besh yil bilan timsollangan oxirning boshidagi oltmish besh yil davrida (1798), “dono” milleritchilar anglab yetib e’lon qilgan “yetti vaqt” haqidagi bilim ortdi. Oxirning oxiridagi oltmish besh yil davrida esa, 1863 yilda, ayni shu haqiqat borasida yana bir bilim ortishi yuz berdi, biroq u oxir-oqibat haqiqiy protestant shoxining yaqinda toj kiygan “ruhoniylari” tomonidan rad etildi.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Mening xalqim bilim yo‘qligi tufayli halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, toki sen Menga ruhoniy bo‘lmay qolasan; sen o‘z Xudoyingning qonunini unutganing sababli, Men ham sening farzandlaringni unutaman. Hosea 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Doniyor kitobi muhridan ochilganda bilimning ortishi “yetti vaqt” bilan bog‘liq bo‘lib, shu bois u nafaqat o‘tish nuqtasining, balki bashoratli xabarning muhrdan ochilishining ham timsolidir.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Yana bir o‘tish davri 2020-yil 18-iyulda birinchi umidsizlik bilan boshlandi; bu “kechikish vaqti”ni boshlab berdi hamda Vahiy kitobining o‘n birinchi bobidagi buyuk shahar — Sodom va Misr ko‘chasida ikki guvohning o‘lik holda yotgan uch yarim kunining boshlanishini belgiladi.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

2020-yil 18-iyul 1856-yildan 1863-yilgacha bo‘lgan tarix orqali tasvirlab berilgan uch yarim ramziy kunning (“yetti vaqt”ning) boshlanishini belgilaydi. Har ikkala davr ham “yetti vaqt”ning ramzidir. Har ikkala davr ham dispansatsiyaning o‘zgarishini (o‘tishni) belgilaydi. Har ikkala davr ham “yetti vaqt” bilan bog‘liq bilimning ortishini ifodalaydi.

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Bobil shohligidan Midiya-Fors shohligiga o‘tish davrida Doniyor Levilar 26-bobdagi ibodatni qildi; shu tariqa, Levilar 26-bobdagi ibodatni oxirgi kunlardagi o‘tishning bir yo‘l-belgisi sifatida belgiladi. Millerning tushida, “tarqatish” so‘zining yetti ifodasi oxirida, Miller ham yig‘laydi, ham ibodat qiladi. Yig‘lash Yahudo qabilasining Arsloni (changyutkich emas, chang cho‘tka tutgan odam) muhrlangan xabarni muhrdan yechadigan nuqtani belgilaydi.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Millerning ibodati Doniyorning Levilar kitobining yigirma oltinchi bobidagi, “yetti marta” bilan bog‘liq bo‘lgan va Millerning tushida eshik hamda derazalar ochilgan paytda yuz beradigan ibodatini ifodalaydi. Ammo Doniyorning to‘qqizinchi bobdagi ibodati, shuningdek, Doniyorning ikkinchi bobdagi ibodati bilan hamohangdir. U yana Navuxadnazar “yetti marta”sining yakunida aytgan tavba-e’tirof ibodati bilan hamohangdir.

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Shunday ekan, Millerning ibodati Levilar kitobining yigirma oltinchi bobidagi ibodat orqali ifodalangan edi; bu jamoat oldida qilinadigan tavba-irof ibodati va so‘nggi bashoratli sirning muhrdan ochilishini so‘rab qilingan iltijo ibodati edi, chunki barcha bashoratlar oxirgi kunlarni tasvirlaydi. Shuning uchun Doniyor kitobining ikkinchi bobidagi sir muhrdan ochilishi kerak bo‘lgan so‘nggi sirni ifodalaydi. Millerning ibodati, uning tushida, xonasidagi javohirlarga yuz bergan jirkanchliklar to‘g‘risidagi iztirob va solih g‘azab ibodati edi. Uning iztirobi Hizqiyol kitobining to‘qqizinchi bobida, yuz qirq to‘rt ming kishining muhrlanish davrida, oh tortib faryod qiluvchilar orqali tasvirlangan edi.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller haqiqatlarning soxta ta’limotlar tomonidan bosqichma-bosqich ko‘milayotganini kuzatdi va bu oxir-oqibat tobutning (Muqaddas Kitobning o‘zining) vayron qilinishigacha yetib bordi. Millerning tobutining vayron qilinishi Adventizmning uchinchi avlodida yuz berdi; o‘shanda King James Muqaddas Kitobini chetga surib, uning o‘rniga zamonaviy, buzilgan, katoliklikka asoslangan Muqaddas Kitob tarjimalarini qabul qilishga qaratilgan qasddan uyushtirilgan bir harakat paydo bo‘ldi.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller yig‘ladi, so‘ng ibodat qildi, va darhol bir eshik ochildi, xaloyiq esa barchasi chiqib ketdi. Shundan keyin tuproq cho‘tkali kishi (Yahudo qabilasining Arsloni) kirib keldi, derazalarni ochdi va tozalashni boshladi. So‘ng Miller sochilib yotgan javohirlar haqida tashvishini bildirdi, va tuproq cho‘tkali kishi javohirlarning g‘amini o‘zi yeyishini va’da qildi. Tuproq cho‘tkali kishining tozalash ishlaridagi g‘ala-g‘ovur ichida Miller bir lahzaga ko‘zlarini yumdi, va ko‘zlarini ochganida, axlat yo‘qolgan edi. Javohirlar xona bo‘ylab sochilib yotar edi, shundan keyin tuproq cho‘tkali kishi kattaroq sandiqchani stol ustiga qo‘ydi, javohirlarni yig‘ib, ularni sandiqchaga soldi va dedi: “kel va ko‘r.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

“Kelib ko‘r,” degan ibora yaqindagina muhrdan ochilgan haqiqatning ramzidir. Miller uchun muhrdan ochilgan bu haqiqat yakuniy haqiqatdir, chunki undan keyin sodir bo‘ladigan navbatdagi voqea — “nido” paytida Millerning uyg‘onishidir, bu esa baland faryodni ifodalaydi. Millerchilar tarixida Tungi Nido xabarini qabul qilgan eng so‘nggi kishi Miller edi, va tushda uni uyg‘otadigan nido yangrashidan sal oldin u ko‘zlarini bir lahzaga yumdi. Muqaddas Kitobda “bir lahza” va “ko‘zlar”ga ishora qiladigan yagona parcha birinchi tirilishni ko‘rsatadi.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

> Mana, sizlarga bir sirni ayon qilaman: hammamiz ham uxlamaymiz, ammo hammamiz o‘zgaramiz, bir lahzada, ko‘z ochib yumguncha, oxirgi karnay chalinganda; chunki karnay chalinadi, va o‘liklar chirimas holda tiriltiriladi, biz esa o‘zgaramiz. Zero bu chiriydigan narsa chirimaslikni kiyishi, va bu o‘ladigan narsa o‘lmaslikni kiyishi kerak. 1 Korinfliklarga 15:51–53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

Vahiy kitobining o‘n birinchi bobida tasvirlanganidek, uchinchi farishtaning Laodikiya harakatidan uchinchi farishtaning Filadelfiya harakatiga o‘tish tarixida, Miller Tungi Faryod xabarini qabul qilgan dono bokiralarning eng oxirgisini ifodalaydi. Uni birinchi bo‘lib qabul qilganlar eng ma’naviy kishilar edilar.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Bu yarim kechadagi nido edi; u ikkinchi farishtaning xabariga qudrat berishi kerak edi. Tushkunlikka tushgan azizlarni uyg‘otish va ularni oldilaridagi buyuk ishga tayyorlash uchun osmondan farishtalar yuborildi. Eng iste’dodli kishilar bu xabarni birinchi bo‘lib qabul qilganlar emas edi. Farishtalar kamtarin, fidoyi zotlarga yuborildi va ularni: ‘Mana, Kuyov kelmoqda; Uni kutib olish uchun chiqinqizlar!’ — degan nidoni ko‘tarishga undadi. Nido ishonib topshirilganlar shoshildilar va Muqaddas Ruhning qudrati bilan xabarni e’lon qilib, tushkunlikka tushgan birodarlarini uyg‘otdilar. Bu ish insonlarning donoligi va ilmidan emas, balki Xudoning qudratidan iborat edi, va nidoni eshitgan Uning azizlari unga qarshi tura olmadilar. Eng ruhiy kishilar bu xabarni birinchi bo‘lib qabul qildilar, ilgari ishda boshchilik qilganlar esa: ‘Mana, Kuyov kelmoqda; Uni kutib olish uchun chiqinqizlar!’ — degan nidoni qabul qilish va uni yanada kuchaytirishga yordam berishda eng oxirida bo‘ldilar.” Ilk Yozuvlar, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Vahiy kitobining o‘n birinchi bobidagi ramziy uch yarim kunning oxirida, Hizqiyol kitobining o‘ttiz yettinchi bobida tasvirlangan ikki xabardan birinchisi e’lon qilinadi. Birinchi xabar o‘lik va tarqalib yotgan suyaklarni bir joyga jamlaydi, biroq ular hanuz o‘likdir. Bu xabar “sahroda” faryod qilgan ovoz orqali taqdim etildi; shu tariqa Hizqiyolning xabari ramziy uch yarim kun nihoyasiga yetishidan oldin boshlanishi aniqlanadi. O‘sha uch yarim kun “sahro”ni ifodalaydi, va xabar aynan “sahro”dan e’lon qilinadi. “Sahro” shuningdek “yetti vaqt”ning ham ramzi bo‘lib, u sinov jarayonini boshlab beradigan bir o‘tish va muhrning ochilishini bildiradi.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Xabarning izchil rivojlanishi va izchil qabul qilinishi mavjud bo‘lib, bu Millerchilar tarixidagi Yarim tunda yangragan nido misolida ko‘rsatiladi. Ruhiy jihatdan eng yetuk bo‘lganlar sahroda nido qilayotgan ovozning xabarini birinchi bo‘lib qabul qildilar, va Adventizm tarixchilari William Miller tomonidan 1844-yil 22-oktabrdan bor-yo‘g‘i bir necha kun oldin yozilgan maktubga ishora qiladilarki, unda Miller nihoyat Samuel Snow’ning Yarim tunda yangragan nido haqidagi xabarini tushunganini va qabul qilganini tasdiqlaydi.

> “Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

> “Aziz Birodar Himes: Men yettinchi oyda ilgari hech qachon ko‘rmagan bir ulug‘vorlikni ko‘ryapman. Rabbiy menga bir yarim yil avval yettinchi oyning timsoliy ahamiyatini ko‘rsatgan bo‘lsa-da, men baribir bu timsollarning kuchini anglamagan edim. Endi esa, Rabbiyning nomi muborak bo‘lsin, men Muqaddas Yozuvlarda uzoq vaqt ibodat qilib so‘ragan, ammo bugungacha ko‘rmagan bir go‘zallikni, bir uyg‘unlikni va bir-biriga moslikni ko‘ryapman. Egamizga shukr et, ey jonim. Ko‘zlarimni ochishda vosita bo‘lganliklari uchun Birodar Snow, Birodar Storrs va boshqalar muborak bo‘lsinlar. Men deyarli uyga yetib keldim. Shon-sharaf! Shon-sharaf! Shon-sharaf! Shon-sharaf!” William Miller, Signs of the Times, 1844-yil 16-oktyabr.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Millerning tushida tasvirlanganidek, Yarim tun faryodi tarixining takrorlanishida Miller bir lahzaga ko‘zlarini yumdi. Shunday qilib, “bir lahzada, ko‘z ochib-yumguncha, oxirgi karnay chalinganda: chunki karnay chalinadi va o‘liklar tiriltiriladi.” Miller o‘z tushida, o‘z tarixida bo‘lgani kabi, Yarim tun faryodi xabarini qabul qilgan eng so‘nggi kishilarni ifodalaydi. U tuproq cho‘tkali odam sochilib ketgan gavharlarni yig‘ib, ularni kattaroq sandiqqa tashlashidan sal oldin xabarni nihoyat qabul qiladiganlarni ifodalaydi. Vahiy kitobining o‘n birinchi bobida, Islomning to‘rt shamoli haqidagi xabar bo‘lgan, muhrlash xabari ham bo‘lgan Hizqiyoning ikkinchi xabarini qabul qiladigan eng so‘nggilari, yetti karnayning oxirgisi chalinishidan sal oldin shunday qiladilar; bu “uchinchi Voy” karnayidir. “Bir lahzada, ko‘z ochib-yumguncha, oxirgi karnay chalinganda: chunki karnay chalinadi, va o‘liklar buzilmas holda tiriltiriladi, biz esa o‘zgartirilamiz.” (1 Korinfliklarga 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Ushbu parcha ikkinchi kelishda sodir bo‘ladigan birinchi tirilishni ko‘rsatmoqda, biroq Vahiy kitobining o‘n birinchi bobidagi buyuk zilzila soatida sodir bo‘ladigan o‘lik quruq suyaklarning (ikki guvohning) tirilishi ham bor. O‘sha zilzilaning “soati”da yetti karnayning oxirgi karnayi chalinadi va ko‘chada yotgan o‘lik guvohlar Laodikiya a’zolari sifatida emas, balki Filadelfiya a’zolari sifatida yana hayotga qaytariladi, chunki uchinchi Voyning karnayi chalinganda, ikki guvoh muhrlangan bo‘ladi va chirimaslikka o‘zgartiriladi, zero ular endi hech qachon gunoh qilmaydilar. Miller ikki guvohni hayotga keltiradigan xabarni qabul qiladigan oxirgi kishini ifodalaydi; bu Islomning to‘rt shamoli haqidagi xabar bo‘lib, muhrlash xabaridir.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

O‘sha karnayning sadosi Sado‘m va Misr ko‘chasiga sochib tashlangan o‘lik, quruq suyaklarning eng so‘nggisini ham tiriltiradi. Miller qalbaki ta’limotlar orqali haqiqatlarning bosqichma-bosqich ko‘mib tashlanayotganini kuzatdi. Nihoyat, Miller ko‘z yosh to‘kdi va muhrlarning ochilishi boshlanishi lozim bo‘lgan vaqtni belgiladi, chunki muhrlarning ochilishi bosqichma-bosqich amalga oshadigan ishdir. O‘sha muhrlarning ochilishi uch yarim kunning yakuniy davrida boshlandi.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Miller yig‘lagandan keyin, muhrlangan kitobning muhrlarini ochish qudratiga ega bo‘lgan Zot rivoyatga kirib keldi. Millerning tushida bu Kir Tozalovchi Odam edi. Shundan so‘ng Miller ibodat qildi va darhol bir eshik ochildi; bu uchinchi farishtaning Laodikiya harakati uchinchi farishtaning Filadelfiya harakatiga o‘tadigan nuqtani belgiladi. Uning ibodati Levilar kitobining yigirma oltinchi bobidagi ibodat edi; u yakuniy payg‘ambarlik sirini anglash uchun qilingan ibodat va ikki guvoh ustiga uch yarim kunni keltirgan isyonning ommaviy e’tirofi edi; u Hizqiyol kitobining to‘qqizinchi bobida muhrlanganlarning ibodati edi.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Ibodatdan so‘ng, Masih (chang supuruvchi kishi) kirib keldi va xonani tozalashni boshladi. Chang supuruvchi kishining tozalash ishi nihoyasida, Miller ko‘zlarini bir lahzaga yumdi; bu quruq o‘lik suyaklar tiriltirilishi lozim bo‘lgan davrning nihoyasini bildirardi. So‘ng chang supuruvchi kishi Millerning xonasidagi sochilib yotgan javohirlarni yig‘ib, ularni Miller xonasining markazidagi stol ustiga qo‘yilgan yangi, kattaroq sandiqqa joylashtirdi; xuddi ikki guvoh bayroq-singari belgi sifatida ko‘tarilgandek. Bayroq-singari belgi sifatida ular keyin hanuz Bobil ichida bo‘lgan Xudoning boshqa suruviga Yahudo qabilasining Arsloni endigina yangi, kattaroq sandiqqa tashlagan xabarni “kelib ko‘ringlar”, deb chorlaydilar.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Keyingi maqolada biz 1798-yilda muhrdan yechilgan Doniyor kitobidagi haqiqatlarning ramzi sifatida Ulai daryosi haqidagi vahiy-ni ko‘rib chiqishni boshlaymiz. O‘sha ko‘rib chiqishga kirishishdan oldin, bir necha tayanch nuqtalarni avvaldan belgilab qo‘ydik. Birinchisi shuki, Milleritlarning xabari mukammal edi (o‘sishining o‘sha bosqichida), biroq to‘liq emas edi. U vayron qiluvchi uch emas, ikki hokimiyat doirasiga joylashtirilgan edi. Ikkinchisi shuki, Millerning tushi asosiy haqiqatlarning yakuniy qayta tiklanishini ko‘rsatganida, o‘sha paytda asosiy haqiqatlar o‘z dastlabki ulug‘vorligidan “o‘n baravar yorqinroq” bo‘ladi. Uchinchi nuqta shuki, birinchi farishtaning harakati (Milleritlar harakati) uchinchi farishtaning harakatida takrorlanadi, biroq bir nechta muhim istisnolar bilan. Milleritlar ramz sifatida Filadelfiyaliklar edilar; ular tavba qilgan Navuxadnazar edilar, biroq oxir-oqibat va afsuski, 1863-yilda “Yerixoni qayta qurdilar”.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Uchinchi farishta harakati, imonga qaytishga muhtoj bo‘lgan Laodikiyaliklar sifatida boshlandi, ammo oxir-oqibat ular Erixoning yakuniy vayron qilinishida (oxirgi kunlarning Erixosida) ishtirok etadilar.

> “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 aytganlarni bekor qilish uchun kelmagan edi; chunki U O‘zi bu vakil insonlar orqali so‘zlagan edi. Xudoning kalomidagi barcha haqiqatlar Undan kelib chiqqan. Ammo bu bebaho javohirlar soxta qoliplarga joylashtirilgan edi. Ularning qimmatli nuri xatoga xizmat qildirilgan edi. Xudo ularning xato qoliplaridan chiqarilib, haqiqat tuzilmasiga qayta joylashtirilishini istagan edi. Bu ishni faqat ilohiy qo‘l amalga oshira olardi. Xato bilan bog‘langanligi sababli, haqiqat Xudo va insonning dushmani ishiga xizmat qilib kelgan edi. Masih uni Xudoni ulug‘laydigan va insoniyatning najoti uchun xizmat qiladigan joyga qo‘yish uchun kelgan edi.” The Desire of Ages, 287.

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