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# The Book of Daniel - Number Thirty-Five

Doniyor kitobi — O‘ttiz Beshinchi qism

Unveiling the Prophetic Framework: William Miller’s Insight and the Three Desolating Powers Leading to Armageddon

Payg‘ambarlik Tuzilmasini Ochildirish: Uilyam Millerning Idroki va Armageddonga Yetaklovchi Uch Vayronkor Hokimiyat

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Jeff Pippenger

Published

December 30, 2023

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At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.

“Oxirzamon”da, 1798-yilda, Doniyor kitobi, aniqrog‘i, Ulay daryosi orqali ifodalangan vahiy muhrdan ochildi. Bu vahiy 1844-yil 22-oktabrda tergov hukmining boshlanishini e’lon qildi. O‘sha haqiqatning poydevoriga aylangan oyat Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidir. Xabarning muhrdan ochilishini anglash uchun tanlangan xabarchi Uilyam Miller vahiy bilan bog‘liq barcha haqiqatlarni hech qachon to‘liq tushunmagan, biroq u o‘ziga topshirilgan ishni bajo keltirdi.

As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.

Miller bashoratli Kalomni tadqiq qilishni boshlaganida, Muqaddas Kitob ichida ko‘rsatilib, belgilab qo‘yilgan bashoratni talqin qilishning ayrim qoidalarini anglab yetdi. Bu qoidalar kodlashtirildi va Uilyam Millerning Talqin Qoidalari sifatida belgilandi. Bu qoidalar ilhom tomonidan tasdiqlangan bo‘lib, yakshanba qonuni paytida ijroiy hukmning boshlanishini e’lon qiladiganlar foydalanadigan qoidalar sifatida ko‘rsatilgan. Miller Muqaddas Kitobni o‘rganishni Muqaddas Kitobning boshidan boshlaganini va o‘sha paytda ko‘rib chiqayotgan narsasini tushungan sari faqat oldinga qarab davom etganini guvohlik bilan bildirgan. Bu yondashuvdan osongina ko‘rish mumkinki, Miller tan olgan ilk vaqt-bashorat, ya’ni u 1844-yilda bajo bo‘lgan deb belgilashi kerak bo‘lgan xabarga daxldor bo‘lgan bashorat, Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” edi.

Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.

Ilhom bizga shuni ma’lum qiladiki, farishta Jabroil boshqa muqaddas farishtalar bilan birga Millerning ongini yo‘naltirgan, xuddi Jabroil Daniyor, vahiy olgan Yuhanno va Muqaddas Kitobdagi barcha payg‘ambarlarning ongini yo‘naltirgani kabi; chunki Jabroilga Shayton boy bergan vazifa berilgan edi. Jabroilning vazifasi Shaytonning birinchi nomi — Lyutsiferda ifodalangan bo‘lib, bu “nur keltiruvchi” degan ma’noni bildiradi. Jabroil Millerga bashoratli nurni olib keldi, va u nurga itoat etib, 1844-yil 22-oktabrda tergov hukmining ochilganini e’lon qilgan xabarni taqdim etdi.

Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.

Orqaga nazar tashlash, Uilyam Millerning ishini tushunishni istaganlarga, yaqinlashib kelayotgan hukm xabarini jamlash borasidagi uning faoliyati uchun kalit bo‘lib xizmat qilgan bashoratli Kalomga oid ayrim idroklar unga berilganini anglash imkonini beradi. Ana shu kalitlardan biri uning bashoratdagi tatbiqda bir kun bir yilni ifodalaydi, degan haqiqatni anglagani edi. Yana biri esa, u kashf etgan bashorat yo‘nalishlarini joylashtirish va o‘zaro muvofiqlashtirish uchun qo‘llagan bashoratli tuzilma edi. Bu tuzilma Xudoning xalqiga va Xudoning ma’badiga vayronagarchilik keltirgan ikki shaytoniy kuchga asoslangan edi. Millerning barcha kashfiyotlari qadimgi Isroil davridan to Masihning Ikkinchi kelishigacha izchil ravishda avval majusiylik, so‘ng papachilik tarixini ifodalagan, va shu tariqa Xudoning ma’badi hamda Xudoning xalqini oyoq osti qilgan bashoratli tuzilma ustiga joylashtirilgan edi.

That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.

O‘sha bashoratli tuzilma unga 1844-yil 22-oktyabrni hukmning boshlanishi sifatida belgilash uchun zarur bo‘lgan har bir haqiqatni aniq aniqlash imkonini berdi. Ammo bu haqiqat cheklangan edi, chunki u bashorat tarixida majusiylik va papalikdan keyin kelgan uchinchi ta’qib qiluvchi hokimiyatni ko‘ra olmas edi. Uning bu haqiqatni ko‘rishi zarur emas edi, chunki uning vazifasi 1844-yil 22-oktyabrni e’lon qilishdan iborat edi, va uchinchi ta’qib qiluvchi hokimiyatga doir nur o‘sha sanadan keyin muhrdan chiqarilar edi.

In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.

Uning bashoratli tushunchalarini avval butparast Rimning, so‘ng esa papalik Rimining vayron qiluvchi ikki qudrati tuzilmasiga muvofiqlashtirishi bilan bog‘liq holda, u Doniyor kitobida “kundalik” deb tarjima qilingan so‘z butparastlikning va/yoki butparast Rimning ramzi, deb tushungan edi. “Kundalik” deb tarjima qilingan “tamid” so‘zi Doniyor tomonidan besh marta qo‘llanadi. U har doim Miller to‘g‘ri ravishda papalikni ifodalaydi deb tushungan bir ramz bilan bog‘liq holda ishlatiladi. “Kundalik” bilan doimo bog‘liq holda uchraydigan papalik ramzi ikki ramz orqali ifodalanadi. Qanday bo‘lmasin, papalik hokimiyatining ushbu ikki ramzi ikkalasi ham papalikni ko‘rsatadi, ammo shunga qaramay, Doniyor “kundalik” deb tarjima qilingan “tamid” so‘zini qo‘llaganida, u har doim papalik ramzi bilan birga va undan oldin ishlatilgan. Millerning Doniyor kitobidagi “kundalik” haqidagi tushunchasi, uning butparastlikdan keyin papalizm keladigan vayron qiluvchi ikki qudratga asoslangan deb ko‘rgan tuzilmasining poydevoriga aylandi. Millerning Doniyor kitobida “kundalik”ni butparastlik deb belgilashi Adventizm ichida ulkan bahs-munozaraga aylanishi taqdir qilingan edi; bu esa 1888-yilda boshlangan Adventizmning ikkinchi avlodidan boshlab yuzaga keldi.

The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.

Miller 1844-yil 22-oktabr haqidagi tushunchaning tarkibiy qismi bo‘lgan birinchi bashoratli haqiqatni — Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ni — kashf etdi va bu 1863-yilda rad etilgan Millerning o‘rnatilgan haqiqatlaridan birinchisi bo‘ldi. O‘sha rad etish Adventizmning birinchi avlodini boshlab berdi; aynan o‘shanda ular Laodikiya sahrosida sarson yurishni boshladilar. Ikkinchi avlod 1888-yildagi Minneapolis Bosh Konferensiyasida boshlandi va u yerda yuz bergan isyondan keyingi oqibatlarda 1901-yilda Millerning “kundalik”ni butparastlik deb aniqlaganini rad etishga qaratilgan shaytoniy ish boshlandi. “Kundalik”ning to‘g‘ri tushunchasi, Millerning “kundalik” haqidagi to‘g‘ri qarashiga qarshi ilgari surilayotgan nuqtai nazar “osmondan quvilgan farishtalar” tomonidan keltirilganini ta’kidlagan payg‘ambar ayolning o‘limidan keyingina to‘liq chetga surildi. To‘liq rad etish uchinchi avlod davrida, taxminan 1931-yillarda sodir bo‘ldi. Uchinchi avlod 1919-yilgi Muqaddas Kitob Konferensiyasidan ko‘p o‘tmay W. W. Prescott tomonidan yozilgan The Doctrine of Christ nomli kitobning nashr etilishi bilan boshlangan edi. 1919-yilda uchinchi avlod boshlandi va 1957-yilda Questions on Doctrine nomli kitob nashr etilguniga qadar davom etdi.

After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.

Millerning ishi Habakkukning ikki lavhasi (1843 va 1850-yillardagi kashshof jadvallar) ustida mustahkamlanib, ravshan qilib qo‘yilgach, Rabbiy shundan keyin butparastlik va papalikdan so‘ng keladigan, hamda Xudoning xalqini ham quvg‘in qiladigan yana bir — uchinchi, vayron qiluvchi hokimiyat borligi haqidagi haqiqatni ochib bera boshladi.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.

> “Butparastlik orqali, so‘ng esa Papalik orqali, Shayton ko‘p asrlar davomida Xudoning sodiq guvohlarini yer yuzidan yo‘q qilib tashlash maqsadida o‘z qudratini ishga soldi. Butparastlar ham, papachilar ham bir xil ajdaho ruhi ta’siri ostida edilar. Ular faqat shu bilan farq qilar edilarki, Papalik Xudoga xizmat qilayotgandek ko‘rinish berib, yanada xavfli va shafqatsizroq dushman edi. Romanizm vositasida Shayton dunyoni asir qildi. Xudoning deb e’tirof etilgan jamoati bu aldanish saflariga tortib ketildi va ming yildan ortiq vaqt davomida Xudoning xalqi ajdahoning g‘azabi ostida azob chekdi. Papalik esa o‘z qudratidan mahrum etilib, ta’qibni to‘xtatishga majbur bo‘lganida, Yuhanno ajdahoning ovozini aks ettirish va o‘sha shafqatsiz hamda kufrona ishni davom ettirish uchun ko‘tarilayotgan yangi bir hokimiyatni ko‘rdi. Jamoatga va Xudoning qonuniga qarshi urush olib boradigan oxirgi hokimiyat bo‘lmish bu kuch qo‘zidek shoxlari bor bir hayvon bilan ramziy ifodalangan edi. Undan oldingi hayvonlar dengizdan chiqqan bo‘lsa, bu esa yerdan chiqdi; bu, o‘zi bilan ramziy ifodalangan xalqning tinch yo‘l bilan yuksalishini bildiradi. ‘Qo‘ziga o‘xshash ikki shox’ Qo‘shma Shtatlar Hukumatining tabiatini, uning ikki asosiy tamoyili — respublikachilik va protestantlikda ifodalangan xususiyatini juda yaxshi ifodalaydi. Bu tamoyillar bizning millat sifatidagi qudratimiz va ravnaqimizning siridir. Dastlab Amerika qirg‘oqlaridan boshpana topganlar papachilikning takabbur da’volaridan va podshohlik hukmronligining zulmidan xoli bir yurtga yetib kelganlaridan quvondilar. Ular fuqarolik va diniy erkinlikning keng poydevori ustiga bir hukumat barpo etishga qat’iy ahd qildilar.” Signs of the Times, 1899-yil 1-noyabr.

Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.

Miller uchinchi quvg‘in qiluvchi hokimiyatni ko‘ra olmadi, va shu sababli uning tuzilmasi, o‘z ishini ado etish uchun mutlaqo mos bo‘lsa-da, to‘liq emas edi. Opa White Miller Xudoning tanlangan xabarchisi bo‘lganini, o‘z ishida Ilyos va Yahyo cho‘mdiruvchi tomonidan timsollanganini, o‘z ishiga chaqirilishida Elishay tomonidan, va o‘limida Muso tomonidan timsollanganini ko‘rsatadi. Muqaddas tarixda farishtalar ularni tiriltirish uchun qabr boshida kutib turgani ko‘rsatilgan sharhga sabab bo‘lganlar ozdir, ammo bu Miller haqidagi sharhdir. Uning ishi o‘zi ko‘tarilgan tarix tomonidan cheklangan bo‘lgani Millerga nisbatan kamsituvchi bayonot emas, balki agar uning ishi Xudoning bashoratli Kalomining haqiqiy nurida ko‘rib chiqiladigan bo‘lsa, tan olinishi zarur bo‘lgan haqiqatdir.

Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.

Millerga muayyan, farishtaviy yo‘l-yo‘riq berildi; bu unga avval butparastlik, so‘ng papalikdan iborat vayron qiluvchi ikki kuchga asoslangan bashoriy andozani qurish imkonini berdi. Shu sababli, ana shu ikki kuch amalga oshirgan vayronagarchilikdan keyingi tarixni ko‘rsatgan bashoratlar Miller tomonidan noto‘g‘ri tushunildi. Biroq bu noto‘g‘ri tushunishlarning birortasi ham Habakkukning ikki muqaddas lavhasiga kirib bormadi; o‘sha lavhalarda Millerning xizmati orqali barpo etilgan poydevorlar tasviriy ravishda ifodalangan edi. Shuning uchun ilhom 1843 yilgi jadval haqida uning Rabbiyning qo‘li bilan yo‘naltirilganini qayd eta oldi.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Rabbiy menga 1843 yilgi jadval Uning qo‘li bilan yo‘naltirilganini va undagi hech bir qism o‘zgartirilmasligi kerakligini ko‘rsatdi; raqamlar U istagandek ekanini ko‘rsatdi. Uning qo‘li ayrim raqamlardagi bir xatoni yopib, yashirib turgan edi, shundayki, Uning qo‘li olib tashlanmaguncha, hech kim uni ko‘ra olmas edi.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Shundan keyin men ‘Kundalik’ga oid masalada shuni ko‘rdimki, ‘qurbonlik’ so‘zi inson donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va Rabbiy hukm soati haqidagi faryodni e’lon qilganlarga bu masalaning to‘g‘ri tushunchasini bergan. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma ‘Kundalik’ning to‘g‘ri talqini borasida yakdil edi; ammo 1844 yildan beri, chalkashlik ichida, boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda chalkashlik keldi.” Review and Herald, November 1, 1850.

The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.

Miller tomonidan farishtalar yo‘l-yo‘rig‘i ostida jamlangan haqiqatlar Rabbiy tomonidan boshqarilgan edi va 1843 yilgi jadvalning ma’qullanishi doirasida ilhom, Millerning “kundalik” butparastlikni anglatadi, degan tushunchasi to‘g‘ri ekanini o‘z ichiga olgan edi. “Kundalik” deb tarjima qilingan ibroniycha “tamid” so‘zi Doniyor kitobida besh marta uchraydi va u har doim vayron qiluvchi ikki kuchning o‘zaro munosabatini — avval butparastlikni, undan keyin esa papalikni — ifodalaydi.

Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.

Millerning “doimiy”ni butparastlikning ramzi sifatida tushunishi, u qo‘llagan bashoratli tuzilmada mutlaqo zarur edi, chunki butparastlikdan keyin papalik kelishi o‘rtasidagi izchil bog‘liqlik u anglashga yo‘naltirilgan barcha bashoratlarni o‘zaro muvofiqlashtirishda uning tayanch nuqtasiga aylandi.

At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.

“Oxirzamon chog‘i”da, 1798-yilda, Doniyor kitobi muhrdan yechildi, va Opa Uayt advent harakatining “markaziy ustuni” hamda “asosi” deb ta’riflagan asosiy parcha Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyati edi.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Boshqa barcha oyatlardan ustun ravishda Advent imonining ham poydevori, ham markaziy ustuni bo‘lgan Muqaddas Yozuvdagi bayonot shunday edi: “Ikki ming uch yuz kecha-kunduzgacha; shundan keyin muqaddas makon poklanadi.” [Doniyor 8:14.] Ulug‘ Kurash, 409.

Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.

O‘n to‘rtinchi oyat o‘n uchinchi oyatga javobdir, va savolning kontekstisiz bu javob ma’nosizdir.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Shundan so‘ng men bir muqaddas zot gapirayotganini eshitdim, va boshqa bir muqaddas zot gapirayotgan o‘sha muayyan muqaddas zotga dedi: “Doimiy qurbonlik, vayron qiluvchi gunoh va muqaddas maskan bilan lashkarni oyoq osti qilinishga topshirish haqidagi vahiy qachongacha davom etadi?” U menga dedi: “Ikki ming uch yuz kecha-kunduzgacha; shundan keyin muqaddas maskan poklanadi.” Doniyor 8:13, 14.

These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.

Ushbu ikki oyat 1798-yilda, “oxirzamon”da Doniyor kitobi muhrdan yechilganda yuzaga kelgan bilimning ortishini ifodalovchi ramzdir. O‘n uchinchi oyat Miller o‘zining bashoratli andozasini qurgan ikki vayron qiluvchi kuchni ko‘rsatadi. Miller o‘n uchinchi oyatdagi “kundalik”ni butparastlik, “vayronalikning gunohi”ni esa papachilik deb belgilagan. Farishtalar Millerga anglatgan bashoratli andoza tarixda 1798-yilda kelgan bilimning ortishini ifodalovchi shu ikki oyatda ko‘rsatilganini anglash muhimdir. Shunga qaramay, Millerga bashorat sahnasiga keyin chiqib, Xudoning xalqini quvg‘in qiladigan navbatdagi kuchni ko‘rish berilmagan edi.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.

> «Ikki shoxli maxluqning ajdarho og‘zi borligini, uning qudrati boshida ekanini va farmon uning og‘zidan chiqishini ko‘rdim. So‘ngra Men fohishalarning Onasini ko‘rdim; ona qizlar emas, balki ulardan alohida va farqli edi. Uning kuni bo‘lgan va o‘tib ketgan, uning qizlari esa, ya’ni protestant mazhablari, keyin sahnaga chiqib, ona azizlarni quvg‘in qilganida unda bo‘lgan ayni ruhiyatni namoyon etishlari kerak edi. Men shuni ko‘rdimki, ona hokimiyatda pasayib borgan sari, qizlar o‘sib borgan va tez orada ular bir vaqtlar ona amalga oshirgan hokimiyatni amalga oshiradilar.» Spalding and Magan, 1.

Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.

Millerning uchinchi kuchni ko‘ra olmaganligi uni shunchaki noto‘g‘ri bo‘lgan xulosalarga majbur qildi. Miller Vahiy kitobining o‘n uchinchi bobidagi dengizdan chiqqan maxluqni majusiy Rim, yerdan chiqqan maxluqni esa papalik Rimi deb belgiladi. Uning Vahiy kitobining o‘n yettinchi bobiga nisbatan qo‘llanmasi ham papalizmning ikkinchi vayron qiluvchi kuchidan nariga cho‘zilgan bashoratli tarixni ko‘ra olmaganligi sababli nuqsonli edi. Shu bois, Miller Doniyor bashoratidagi Rim kuchini aniqlaganida, ularni ikki bosqichda namoyon bo‘lgan bitta kuch sifatida ko‘rib chiqdi. Bu o‘sha paytda ham, hozir ham to‘g‘ri bir qo‘llanishdir, biroq bu unga Muqaddas Kitob bashoratidagi shohliklarni Rim bilan ifodalangan to‘rtinchi shohlikdan nariga o‘tadigan bir narsa sifatida tushunishga to‘sqinlik qildi. U Rimning to‘rtinchi shohligi ikki bosqichga ega ekanini, ya’ni majusiy Rim va papalik Rimi sifatida ifodalanganini ko‘rdi va aniqladi, biroq papalik Rimi ayni paytda beshinchi shohlik ekanini va undan keyin oltinchi shohlik kelishi lozimligini ko‘ra olmadi.

In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).

Doniyor kitobining ikkinchi bobida milleritlar Muqaddas Kitob bashoratidagi beshinchi shohlik unsurlarini to‘rtinchi shohlik bilan birlashtirdilar. Asosiy darajada ularning tatbiqi to‘g‘ri edi, biroq to‘liq emas edi, chunki Muqaddas Kitob bashoratidagi shohliklarning birinchi ishorasi shohliklarning oxirgi ishorasiga muvofiq kelishi kerak, negaki Iso, Alfa va Omega sifatida, har doim oxirni boshlanish orqali tasvirlaydi. Ketma-ket keladigan ikki shohlik o‘rtasidagi farqni ko‘ra olmaslik Miller uchun Vahiy kitobining o‘n ikkinchi bobi butparastlikni (ajdarho), Vahiy kitobining o‘n uchinchi bobidagi dengizdan chiqqan hayvonni esa papalikni (hayvon), Vahiy kitobining o‘n uchinchi bobidagi quruqlik hayvonini esa murtad protestantizmni (soxta payg‘ambar) aniqlab berayotganini anglashni imkonsiz qildi.

Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.

Miller Vahiy kitobining o‘n ikkinchi va o‘n uchinchi boblarida ajdarho, hayvon va soxta payg‘ambarni ketma-ket keladigan uchta shohlik sifatida ko‘ra olmadi; shu bois u, o‘zining bashoratga oid mantiqiga ko‘ra, bu ikki bob dunyoni Armageddonga yetaklaydigan uchta kuchning ketma-ket tasviri emas, degan xulosani qabul qilishga majbur bo‘ldi. Millerga berilgan nur uning avlodi uchun mukammal nur edi, va uning avlodi o‘sha nur bilan sinaldi.

The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.

Uch vayronkor kuchning (ajdarho, maxluq va soxta payg‘ambar) nuri “oxirzamon”da, 1989-yilda, Future for America’ga berildi. Daniel kitobining Sovet Ittifoqining qulashi bilan, Daniel kitobining o‘n birinchi bobi qirqinchi oyatining amalga oshishi orqali muhrdan yechilgan parchasi uchinchi farishtaning nuri edi, holbuki Millerga birinchi farishtaning nuri berilgan edi. Daniel kitobining o‘n birinchi bobidagi so‘nggi olti oyat Future for America harakatining poydevori va markaziy ustuni sifatida ko‘rildi, va Daniel kitobining o‘n birinchi bobi qirqinchi oyati o‘sha nurni xuddi Daniel kitobining sakkizinchi bobi o‘n uchinchi va o‘n to‘rtinchi oyatlari Millerchilar harakatida muhrdan yechilgan nurni umumlashtirgani kabi umumlashtiradi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Oxirzamon vaqtida janub podshohi unga qarshi turtinib chiqadi; shimol podshohi esa aravalari, otliqlari va ko‘p kemalari bilan unga qarshi quyundek bostirib keladi; u mamlakatlarga kirib boradi, toshib o‘tadi va o‘tib ketadi. Daniel 11:40.

The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.

Oyat 1798-yildagi “oxirzamon”da janub shohi bilan shimol shohi o‘rtasida boshlangan urushni ko‘rsatadi. Janub shohi o‘sha ayni yilda papalikka halokatli jarohatni yetkazgan ateistik Fransiyani ifodalar edi. Bu yerda papalik shimol shohi sifatida tasvirlangan. Payg‘ambarlik ma’nosida 1798-yildagi Fransiya Doniyor kitobining yettinchi bobidagi o‘n shohlikdan biri edi. O‘sha o‘n shohlik butparast Rimni ifodalaydi, butparast Rim esa ajdahoni ifodalaydi. Papalik (shimol shohi) mahluqni ifodalaydi. Oyat boshida halokatli jarohat yetkazilgan shimol shohi (papalik) oxir-oqibatda janub shohiga (ateizm shohiga) qarshi javob qaytarishini ko‘rsatadi. Papalik chindan ham javob qaytargan paytda, ateizm shohi Fransiya davlatidan Sovet Ittifoqi konfederatsiyasiga ko‘chgan edi. Fransiya bitta millat edi, biroq oyatda papalik janub shohiga qarshi javob qaytarganida, janub shohi sobiq Sovet Ittifoqi kabi “mamlakatlar” deb ko‘rsatilgan edi.

When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.

Shimol podshohi (papalik) javob zarbasini berganida, u bilan birga “aravalar”, “otliqlar” va “ko‘p kemalar”ni olib keldi. Aravalar va otliqlar harbiy qudratning ramzlari, kemalar esa iqtisodiy qudratning ramzlaridir. Sovet Ittifoqini qulatish maqsadida papalik bilan nopok ittifoq tuzgan kuch Qo‘shma Shtatlar edi, va Vahiy kitobining o‘n uchinchi bobida Qo‘shma Shtatlarning ana shu ikki kuchi uning qurol kuchi va iqtisodiy bosim orqali dunyoni papalik hokimiyatining belgisini qabul qilishga majbur etish qobiliyati sifatida ko‘rsatilgan. Odamlarga bu belgisiz oldi-sotdi qilish taqiqlanadi, va bundan tashqari, bu belgisiz odamlar o‘limga mahkum etiladi.

Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.

Qirqinchi oyat ajdarhoni (janub shohi), mahluqni (papalik) va yolg‘on payg‘ambarni (Amerika Qo‘shma Shtatlari) bevosita aniqlab beradi. 1989-yildagi “oxirzamon vaqti” uchun asosiy oyat dunyoni Armageddonga olib boradigan uchta vayron qiluvchi kuchni aniqlaydi, xuddi Millerchilar harakatining asosiy oyatlari avval butparastlik, so‘ng papalikdan iborat ikki vayron qiluvchi kuchni aniqlaganidek.

The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.

Oyat janub shohi bilan shimol shohi o‘rtasidagi jang bilan boshlanadi. Oyatning boshida (1798) janub shohi g‘olib keladi, biroq oyatning o‘zida shimol shohi javob zarbasini beradi va janub shohi ustidan g‘alaba qozonadi. Oyatning boshlanishi shimol shohi bilan janub shohi o‘rtasidagi jangni belgilaydi, va oyatda mujassam bo‘lgan xabarning yakunida shimoliy va janubiy shohlar o‘rtasidagi ayni o‘sha jang tasvirlanadi, ammo natijalari teskari bo‘ladi. Boshlanish 1798-yilda “oxirzamon”ni belgilagan edi, yakuniy jang esa 1989-yilda “oxirzamon”ni belgilaydi. Oyat o‘zining yozma guvohligi ichida Alfa va Omega — ibtido va intiho muhrini mujassam etadi.

The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.

Oyatning amaldagi tarixi 1989-yilda Sovet Ittifoqining qulashidan keyin ham davom etib, qirq birinchi oyatdagi yakshanba qonunigacha yetib boradi. Yakshanba qonuni paytida zamonaviy Bobilning uch tomonlama ittifoqi tezkor voqealar ketma-ketligi orqali yuzaga keltiriladi. Shunday qilib, qirqinchi oyat 1798-yilda o‘limli jarohat yetkazilganda va Tir fohishasi unutilganda boshlanadi. Oyatda ifodalangan tarix qirq birinchi oyatdagi yakshanba qonunida to‘liq nihoyasiga yetadi; o‘sha yerda o‘limli jarohat tuzaladi va Tir fohishasi esga olinadi. Boshlanish va tugashning muhr-belgisi nafaqat oyatda uchraydigan matnning o‘zida, balki oyat ifodalaydigan butun tarixda ham yozilgandir. Oyat shunday bashoratli tuzilmani ko‘rsatadiki, u shunchaki majusiylik (ajdarho) va papachilikka (yirtqich hayvon) emas, balki dunyoni Armageddonga olib boradigan uch vayron qiluvchi hokimiyatning tuzilishiga asoslanadi.

Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.

Millerning bashoratli asoslari Xudoning tergov hukmining kelganini e’lon qilgan edi, Future for America’ning bashoratli asoslari esa Xudoning ijro etuvchi hukmining kelganini e’lon qiladi. 1989 yildagi “oxirzamon vaqti”da, Sovet Ittifoqining qulashi paytida Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyat muhrdan yechilgach, uch bosqichli sinov va poklanish jarayoni boshlandi. 1798 yilda muhrdan yechilgan Ulay daryosi haqidagi vahiy to‘g‘ri tushunilishi uchun, Miller faqat majusiylik va papalikni ko‘rib, murtad protestantlikni ko‘rmaganining farqi to‘g‘ri anglab olinishi lozim.

We will continue that consideration in the next article.

Biz ushbu mulohazani keyingi maqolada davom ettiramiz.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Bizda boy beradigan vaqt yo‘q. Oldimizda og‘ir zamonlar turibdi. Dunyo urush ruhi bilan junbishga kelgan. Yaqinda bashoratlarda aytilgan musibat manzaralari ro‘y beradi. Doniyor kitobining o‘n birinchi bobidagi bashorat deyarli to‘liq bajo bo‘lishiga yetib kelgan. Bu bashoratning bajo bo‘lishida yuz bergan tarixning ko‘p qismi takrorlanadi.

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> “O‘ttizinchi oyatda shunday bir kuch haqida so‘z yuritiladi: ‘o‘ttizinchi oyatdan o‘ttiz oltinchi oyatgacha iqtibos keltirilgan.’”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Ushbu so‘zlarda tasvirlanganlarga o‘xshash manzaralar sodir bo‘ladi.” Manuscript Releases, 13-son, 394.

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