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

Yoel kitobi va Laodikiyalik Yettinchi kun Adventistlar jamoati — O‘ttiz beshinchi qism

Number Thirty-Five

O‘ttiz Beshinchi Raqam

Author

Jeff Pippenger

Published

January 27, 2026

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On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.

“Early Writings”ning 81-betida (“81” esa bitta ilohiy Oliy Ruhoniy va sakson ruhoniy ramzidir) William Millerning ikkinchi tushi qayd etilgan. Navuxadnazar singari, William Miller ham ikki tush ko‘rgan. Doniyor kitobining to‘rtinchi bobidagi Navuxadnazarning ikkinchi tushi Musoning Levilar 26 dagi “yetti vaqt”i kontekstida berilgan. Miller 2,520 ni ta’lim berganida — garchi uni “yetti vaqt” deb atagan bo‘lsa-da — Levilar yigirma oltidagi “yetti vaqt”ni tushuntirish uchun Doniyorning to‘rtinchi bobidan foydalangan. Miller o‘zining Navuxadnazar orqali timsollanganini anglamagan edi, biroq to‘rtinchi bobdagi Navuxadnazarning 2,520 kuni Millerning tushida tuproq cho‘tkali odam kelishidan oldin ham “tarqatmoq” so‘zi, ham uning ‘yetti vaqt’ sodir bo‘lishi orqali ifodalanadi.

Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

Sister White tomonidan Miller “Ota Miller” deb ataladi, biroq bu katoliklar qilganidek majusiy ma’noda emas, balki Ibrohim ota singari patriarxal ma’nodadir. Miller bir timsoldir; u ahd odamidir va yuz qirq to‘rt ming bilan bo‘ladigan yakuniy ahdga olib boruvchi yo‘l bo‘ylab Muqaddas Kitobiy timsollar zanjirini ifodalaydi. Yoel bizga oxirgi kunlarda qariyalar tushlar ko‘rishini bildiradi, va William Miller bizning tariximizdagi o‘sha qariyadir, shuningdek, William Tyndale’ning quyidagi bashoratini amalga oshirgan dehqondir: “Agar Xudo mening hayotimni asrasa, ko‘p yillar o‘tmay, men omoch haydaydigan bir bolaga Muqaddas Bitikni sendan ko‘ra ko‘proq biladigan qilurman.”

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Xudo O‘z farishtasini Muqaddas Kitobga ishonmagan bir dehqonning qalbiga ta’sir etish uchun yubordi, uni bashoratlarni tadqiq etishga yo‘lladi. Xudoning farishtalari o‘sha tanlangan kishini qayta-qayta ziyorat qilib, uning fikrini yo‘naltirdilar va Xudoning xalqi uchun doimo qorong‘i bo‘lib kelgan bashoratlarni uning idrokiga ochdilar. Haqiqat zanjirining boshlanishi unga berildi va u bo‘g‘inma-bo‘g‘in izlanishga yetaklandi, toki u Xudoning Kalomiga hayrat va tahsin bilan boqadigan bo‘ldi. U yerda u mukammal bir haqiqat zanjirini ko‘rdi. U ilhomsiz deb hisoblagan o‘sha Kalom endi uning ko‘z o‘ngida o‘zining go‘zalligi va ulug‘vorligi ila ochildi. U Muqaddas Bitikning bir qismi boshqasini tushuntirishini ko‘rdi, va bir oyat uning tushunchasi uchun yopiq bo‘lganida, Kalomning boshqa bir qismida uni izohlaydigan narsani topdi. U Xudoning muqaddas Kalomiga quvonch hamda eng chuqur hurmat va haybat bilan qaradi.” Early Writings, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

Miller Tindalning bashoratini bajo keltirgan dehqon edi, va u Doniyor 8:14 ning muhrdan ochilishidan jamlagan bashoriy bilimni ilk bor 1831 yilda, Injilning King James Versioni nashr etilganidan ikki yuz yigirma yil o‘tib, e’lon qildi. Jon Uiklif, Uilyam Tindal va 1611 yilda King James Injilining nashr etilishi ikki yuz yigirma yillik bashoratning boshlanishini belgilovchi uchta yo‘l belgisini ifodalaydi; bu bashorat Tindalning omochchi bolasi Xudoning Kalomini birinchi farishtaning xabariga ochib beradigan paytda yakuniga yetadi, undan keyin esa yana ikki farishta ergashishi kerak edi. O‘sha birinchi farishta 1798 yilda, uchinchisi esa 1844 yilda keldi. Uiklif, Tindal va King James Tindalning bashoratini bajo keltiradigan dehqon bilan bog‘lanadi; u esa 1798 yildan 1844 yilgacha bo‘lgan uch farishta tarixining ramzi bo‘lishi kerak edi.

William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.

Uilyam Millerning alfa kashfiyoti Levilar kitobining yigirma oltinchi bobidagi 2 520 yil, omega kashfiyoti esa Doniyor 8:14 dagi 2 300 yil edi. Yahudoning 2 520 yillik tarqalishi miloddan avvalgi 677 yilda boshlandi va 1844 yilda tugadi. Doniyor 8:14 dagi 2 300 yil 1844 yilda nihoyasiga yetdi. Ikkalasi ham 1844 yilda birga yakun topdi, va Uilyam Millerning alfa hamda omega kashfiyotlarining boshlanish nuqtalari ikki yuz yigirma yil bilan ajralgan edi. “Ikki yuz yigirma” — ikki guvoh asosida Uilyam Millerning ramzidir. Millerning alfa va omega kashfiyotlari 1798 va 1844 yillar bilan ifodalanadi. Shimoliy shohlikka qarshi 2 520 yillik tarqalish 1798 yilda tugadi, va qirq olti yil o‘tib, 1844 yilda 2 300 yil nihoyasiga yetdi.

The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.

1798-yilda yakun topgan 2 520 yil o‘sha sanani belgilaydi, va 1844-yilda yakun topgan Yahudoga qarshi 2 520 yil ikki yuz yigirma yillik davrni hosil qiladi. Bu shuni anglatadiki, Isroilga qarshi 2 520 qirq olti yillik bashoratli davrni, Yahudoga qarshi 2 520 esa ikki yuz yigirma yillik bashoratli davrni hosil qiladi. Bu davrning alfası miloddan avvalgi 677-yil, omegasi esa miloddan avvalgi 457-yildir; bu esa qirq olti yillik davrning ham, ikki yuz yigirma yillik davrning ham alfası 2 520 bilan ifodalanganini, har ikkala chiziqning omegasi esa 2 300 ekanini anglatadi. 2 520 yillik ikki “tarqatilish” 2 520 bilan boshlanib, 2 300 bilan tugaydigan davrning ikki guvohini taqdim etadi. Bu ikki chiziqning har ikkalasi ham William Millerning alfa va omega kashfiyotlarini ko‘rsatadi.

> “William Miller’s Dream

> “Uilyam Millerning Tushi”

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Men tush ko‘rdimki, Xudo ko‘rinmas bir qo‘l orqali menga taxminan o‘n dyuym uzunlikda va olti dyuym kvadrat o‘lchamdagi, g‘oyat nafis ishlangan, qora daraxt va marvaridlar bilan mohirona qadama usulida bezatilgan bir sandiqcha yubordi. Sandiqchaga kalit biriktirilgan edi. Men darhol kalitni oldim va sandiqchani ochdim; shunda, hayratim va ajablanishimga ko‘ra, uning ichini har xil tur va o‘lchamdagi javohirlar, olmoslar, qimmatbaho toshlar hamda turli kattalik va qiymatdagi oltin va kumush tangalar bilan to‘ldirilgan holda ko‘rdim; ular sandiqcha ichida o‘z-o‘z joylariga go‘zal tarzda tartiblangan edi; va shu tariqa tartiblangani bois ular faqat quyosh bilangina tenglashtirilishi mumkin bo‘lgan bir nur va ulug‘vorlikni aks ettirar edi.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Yuragim uning ichidagilarning yorqinligi, go‘zalligi va qadr-qimmati tufayli nihoyatda shod bo‘lgan bo‘lsa-da, bu ajoyib manzaradan yolg‘iz o‘zim bahramand bo‘lishni o‘z burchim deb bilmadim. Shuning uchun uni xonamdagi o‘rta stol ustiga qo‘ydim va kimda istak bo‘lsa, bu hayotda inson ko‘rgan eng ulug‘vor va eng porloq manzarani kelib ko‘rishi mumkinligi haqida xabar berdim.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.

> Odamlar kira boshladilar, avval son jihatidan oz edi, ammo tobora olomonga aylandi. Ular dastlab sandiqqa qaraganlarida, hayratga tushib, quvonchdan hayqirar edilar. Ammo tomoshabinlar ko‘payganida, har kim qimmatbaho toshlarni bezovta qila boshladi, ularni sandiqdan chiqarib, stol ustiga sochib yuborardi.

> “I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Men sandiqning egasi tobutcha bilan qimmatbaho taqinchoqlarni yana mening qo‘limdan talab qiladi, deb o‘ylay boshladim; agar men ularning sochilib ketishiga yo‘l qo‘ysam, ularni avvalgidek yana tobutchadagi o‘z o‘rinlariga joylay olmas edim; va bu javobgarlikni hech qachon ko‘tara olmasligimni his qildim, chunki u nihoyatda ulkan bo‘lar edi. Shunda men odamlarga ularga qo‘l tekkizmaslikni, ularni tobutchadan olib chiqmaslikni yolvorib ayta boshladim; ammo men qanchalik ko‘p yolvorsam, ular shunchalik ko‘proq ularni sochib yuborishardi; endi esa ularni butun xona bo‘ylab, pol ustiga va xonadagi har bir mebel buyumi ustiga sochib yuborayotgandek tuyulardi.”

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

> “Shundan so‘ng men ularning haqiqiy javohirlar va tangalar orasiga sanoqsiz miqdorda qalbaki javohirlar va soxta tangalarni sochib tashlaganliklarini ko‘rdim. Men ularning bu tuban xatti-harakati va noshukurligidan qattiq g‘azablandim hamda buning uchun ularni koyib, ta’na qildim; ammo men qanchalik ko‘p koyigan bo‘lsam, ular shunchalik ko‘proq qalbaki javohirlar va soxta tangalarni haqiqiylari orasiga sochib yubordilar.”

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

> “Shundan so‘ng men jismoniy jonimda qattiq g‘azablandim va ularni xonadan chiqarib yuborish uchun jismoniy kuch ishlata boshladim; ammo men bittasini itarib chiqarayotganimda, yana uchtasi kirib kelib, kir-chir, qirindi, qum va har xil axlatni olib kirar edi, to ular nazardan butunlay chetda qolguncha barcha haqiqiy javohirlar, olmoslar va tangalarni to‘liq qoplab tashladilar. Ular, shuningdek, mening qutichamni parcha-parcha qilib yirtib tashlab, uni axlat orasiga sochib yubordilar. Men o‘yladimki, mening qayg‘umga ham, g‘azabimga ham hech kim e’tibor bermayotgandek. Men butunlay tushkunlikka tushib, ko‘nglim cho‘kdi, o‘tirib yig‘ladim.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.

> “Shunday qilib, o‘z buyuk yo‘qotishim va mas’uliyatim uchun yig‘lab, aza tutib turganimda, Xudoni esladim va U menga yordam yuborishini sidqidildan so‘rab ibodat qildim.

> “Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Darhol eshik ochildi va bir kishi xonaga kirdi; shunda odamlarning barchasi undan chiqib ketdilar. U qo‘lida chang supurgisi bilan derazalarni ochdi va xonadagi chang hamda axlatni supurib tashlashga kirishdi.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Men undan yolvordimki, o‘zini tiysin, chunki vayronalar orasiga ayrim qimmatbaho javohirlar sochilib yotgan edi.

> “He told me to ‘fear not,’ for he would ‘take care of them’.

> U menga «qo‘rqma», dedi, chunki u «ularga g‘amxo‘rlik qiladi».

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Shunda u tuproq va axlatni, soxta qimmatbaho toshlar hamda qalbaki tangalarni supurib tashlar ekan, bularning hammasi bulut misol ko‘tarilib, derazadan tashqariga chiqib ketdi va shamol ularni olib ketdi. Shovqin-suronda men bir lahzaga ko‘zlarimni yumdim; ularni ochganimda, axlatning bari yo‘qolgan edi. Qimmatbaho javohirlar, olmoslar, oltin va kumush tangalar esa xonaning hamma yerida mo‘l-ko‘l sochilib yotar edi.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Shundan so‘ng u stol ustiga avvalgisidan ancha kattaroq va go‘zalroq bir sandiqcha qo‘ydi-da, qimmatbaho toshlarni, olmoslarni, tangalarni hovuch-hovuch qilib yig‘ib, birortasi ham qolmaguncha sandiqchaga tashladi, garchi olmoslarning ba’zilari igna uchidan ham kattaroq bo‘lmasa-da.”

> “He then called upon me to ‘come and see.’

> Shundan so‘ng u meni: “kelib ko‘r,” deb chaqirdi.

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Men sandiq ichiga qaradim, ammo ko‘zlarim ko‘rgan manzaradan qamashib ketdi. Ular avvalgi shon-shuhratlaridan o‘n baravar ko‘proq porlar edi. Men ularni changga sochib yuborib, oyoqlari bilan bosib-toptagan o‘sha yovuz kishilarning oyoqlari ostida qumda ishqalab tozalangandek, deb o‘yladim. Ular sandiq ichida go‘zal tartib bilan, har biri o‘z o‘rnida joylashtirilgan edi; ularni ichiga tashlagan odamning qo‘lidan ko‘ringan biror zarar alomati ham yo‘q edi. Men quvonchimdan qichqirib yubordim, va o‘sha qichqiriq meni uyg‘otdi.” Early Writings, 81–83.

Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.

“81”-betdan boshlab, ruhoniylarning ramzi sifatida, tush ilohiyot tomonidan Uilyam Millerning insoniyligi orqali birlashtirilgan asosiy haqiqatlarni vayron qilishga doir Laodikiyadagi Yettinchi kun Adventistlari jamoatining ish tarixini aniqlab beradi. Bu tarix Miller “nihoyatda quvonib qichqirganida” nihoyasiga yetadi va o‘sha qichqiriq uni “uyg‘otdi”. Tushda ifodalangan tarix Uchinchi farishtaning baland nidosida, ya’ni Yarim tun nidosining cho‘qqisida yakuniga yetadi. Miller tushining tarixiy rivoyati, shuningdek, Millerchilar tarixining yo‘l belgilarini ham ifodalaydi, shu bois u bir yuz qirq to‘rt ming kishining harakatining parallel tarixini ham ifodalaydi. Shuningdek, shunisi ham xuddi shunday muhimki, tushning tarixiy tasviri 2023-yilda yana takrorlana boshlagan tarixning bashoratiy fraktalini ham o‘z ichiga oladi.

The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”

Bir yuz qirq to‘rt ming kishining tarixida tan olingan haqiqat javohirlari 2004 yilda ommaviy qaydga kiritildi, so‘ngra 2012 yilda yana, Habakkukning Jadvallari taqdimoti keyinchalik tarqalib ketishi taqdir etilgan bir guruhni jamlagan paytda, qayta kiritildi. Bu haqiqatlar 2004 yilda dasturxonga qo‘yildi — 1989 yilda muhrdan ochilgan haqiqatlarning ilk taqdimoti bilan. O‘sha paytda “bir necha” kishi xabarni ko‘rib chiqdi, biroq 2012 yilda Habakkukning Jadvallari nomli 95 ta taqdimotdan iborat turkum ko‘pchilikni olib kirdi, chunki “xalq avval son jihatdan oz bo‘lib kela boshladi, biroq tobora ko‘payib, bir olomonga aylandi.”

From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.

2012-yildan 2020-yil 18-iyulgacha bu haqiqatlar bosqichma-bosqich sochib yuborildi va usti chiqindilar bilan qoplandi. 2020-yil 18-iyulda Habakkukning Lavhalari xabari tarafdorlari uch yarim kun muddatga sochib yuborildi.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Va ular o‘z guvohliklarini tamomlaganlarida, tubsizlik qa’ridan chiqadigan maxluq ularga qarshi urush qiladi, ularni yengadi va o‘ldiradi. Va ularning jasadlari buyuk shaharning ko‘chasida yotadi; u shahar ma’naviy ma’noda Sado‘m va Misr deb ataladi, o‘sha yerda Rabbimiz ham xochga mixlangan edi. Va xalqlar, qabilalar, tillar va elatlardan bo‘lganlar ularning jasadlariga uch yarim kun qarab turadilar va ularning jasadlari qabrga qo‘yilishiga yo‘l qo‘ymaydilar. Va yer yuzida yashovchilar ular ustidan shodlanadilar, xursandchilik qiladilar va bir-birlariga sovg‘alar yuboradilar; chunki bu ikki payg‘ambar yer yuzida yashovchilarni azoblagan edilar. Vahiy 11:7–10.

On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.

2023-yil 30-dekabr, shanba kuni, Future for America 2020-yil 18-iyuldan beri o‘tkazilgan ilk ommaviy uchrashuvi uchun Zoom yig‘ilishiga qo‘shildi. 2023-yil 30-dekabr 2020-yil 18-iyuldan keyingi 1,260 kundir, ya’ni “uch yarim kun”dir. Ilyos va Muso ko‘chada o‘lik yotgan paytda, boshqa toifa esa “shodlanmoqda.” Future for America 2023-yil iyul oyida bashoratli xabarni yana nashr etishga qaytgan edi, chunki o‘sha vaqtda butun yer yuziga borishi kerak bo‘lgan xabar, bashoratli zaruratga ko‘ra, “sahro”dan kelishi lozim edi. Uch yarim kun, yoki 1,260 kun — sahrodir.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Va xotin sahroga qochdi; u yerda Xudo uning uchun bir joy tayyorlab qo‘ygan edi, toki uni u yerda ming ikki yuz oltmish kun davomida oziqlantirsinlar. Vahiy 12:6.

The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.

“Ollohsiz cho‘l” — “ming ikki yuz oltmish kun”dir, ya’ni 1,260 kun, bu yana “uch yarim kun” ham bo‘lib, Vahiy 12:6 da ifodalangan, va “126” — 1,260 ning o‘ndan bir qismidir. O‘sha paytda muhrdan yechilgan hayratlanarli haqiqatlardan biri Tavrotning Levilar kitobi yigirma oltinchi bobidagi “yetti karra” ibodatining bajo bo‘lishida tavbaning zarurligi edi.

1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.

1 260 kun, shuningdek, 2 520 kunning ham ramzidir. Shimoliy shohlikka qarshi bo‘lgan “yetti vaqt” miloddan avvalgi 723-yilda boshlanib, 1798-yilda yakun topdi. Uning o‘rtasi 538-yildir; shu tariqa butparastlik Muqaddas joyni va lashkarni oyoq osti qilgan 1 260 yil, undan keyin esa papachilik Muqaddas joyni va lashkarni oyoq osti qilgan 1 260 yil hosil bo‘ladi. Bu bashoratli tuzilma Masihning suvga cho‘mdirilishidan to xochgacha bo‘lgan 1 260 kun bilan muvofiqdir; undan keyin milodiy 34-yilgacha davom etadigan 1 260 bashoratli kun keladi, o‘shanda Xushxabar g‘ayriyahudiylarga bordi. Shunday qilib, ikki guvoh asosida 1 260 — 2 520 kunning, ya’ni Musoning Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ining bir qismidir.

The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”

2020-yil 18-iyul, shanba kunidan 2023-yil 30-dekabr, shanba kunigacha davom etgan sahrodagi ovoz davri 2023-yil iyulida faryod qila boshladi, va “sahro” davri 2023-yil 30-dekabr, shanba kuni yakunlanganda Muso va Ilyosning tirilishi yetib keldi. Ovozning xabari har bir islohot harakatidagi bir-biriga parallel bo‘lgan birinchi umidsizliklarning yo‘l belgisi o‘n bokira qizi haqidagi masal kontekstida 2020-yil 18-iyuldagi soxta bashoratni tushuntirib berishini aniqladi. U erkaklar va ayollarni Levilar kitobining yigirma oltinchi bobi ibodati bilan ifodalangan tavbaga da’vat etdi. Millerning tushi aynan o‘sha tavbani ifodalaydi; u shunday deb yozadi: “Shunday qilib men buyuk yo‘qotishim va mas’uliyatim uchun yig‘lab, aza tutayotganimda, Xudoni esladim va Undan menga yordam yuborishini chin dildan so‘radim.”

## Come and See

Keling va Ko‘ring

Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”

Millerning tushi “kelib ko‘ring” degan ikki ifoda bilan bo‘lingan. Birinchi safar Miller odamlarni “kelib ko‘ring” deb chorlaydi, ikkinchi safar esa “kir cho‘tkasi ushlagan odam” Millerni kelib ko‘rishga chorlaydi. “Kelib ko‘ring” — muhrdan ochilgan bashoratli haqiqatni aniqlovchi bashoratli ramzdir. Dastlabki to‘rtta muhrning har birida “kelib ko‘ring” degan buyruq mavjud.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.

> Va men Qoʻzining muhrlardan birini ochganini koʻrdim; va men toʻrt maxluqdan birining momaqaldiroq tovushiday ovoz bilan: “Kel va koʻr”, deb aytganini eshitdim. … U ikkinchi muhrni ochganida, men ikkinchi maxluqning: “Kel va koʻr”, deb aytganini eshitdim. … U uchinchi muhrni ochganida, men uchinchi maxluqning: “Kel va koʻr”, deb aytganini eshitdim. … U toʻrtinchi muhrni ochganida, men toʻrtinchi maxluqning ovozini: “Kel va koʻr”, deb aytganini eshitdim. Vahiy 6:1, 3, 5, 7.

The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.

Millerning tushining boshidagi “kel va ko‘r” — alfadir, yakunidagi “kel va ko‘r” esa omegadir. Tush boshida muhrning ochilishi shunday gavharlar sifatida ko‘rsatiladiki, ular “tartibga solinganda, faqat quyoshga teng bo‘ladigan nur va ulug‘vorlikni aks ettirar edi.” Masih Millerni omegani “kel va ko‘r” deb chorlaganida, Miller shunday deydi: “ko‘rgan manzaramdan ko‘zlarim qamashdi. Ular avvalgi ulug‘vorligidan o‘n baravar ko‘proq porlar edi.” Alfa nuri quyosh kabi edi, omega nuri esa quyoshdan o‘n baravar edi.

## Scatter

Tarqatib yuborish

Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”

Millerning qayg‘usi va tavbasi birinchi “kelib ko‘r” va oxirgi “kelib ko‘r” bilan boshlangan davrning oxirida ifodalanadi. Millerning xalqqa bir xabarni muhrdan ochishi bilan boshlanib, so‘ng Masihning Millerga bir xabarni muhrdan ochishi bilan yakunlanadigan davrda “tarqatmoq” so‘zi “yetti marta” ifodalanadi. Miller bu so‘zni yana ishlatadi, biroq birinchi va oxirgi muhrdan ochish oralig‘ida “tarqatmoq” “yetti marta” ifodalanadi. Muqaddas Kitob “yetti marta” hukmini “tarqatmoq” so‘zi bilan aynanlashtiradi.

> And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.

> Va Men sizlarni butparast xalqlar orasiga tarqatib yuboraman va ortingizdan qilich yalang‘ochlayman; shunda yurtingiz huvillab qoladi, shaharlaringiz esa vayron bo‘ladi. Leviticus 26:33.

The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.

Miller kashf etgan eng birinchi haqiqat Levilar yigirma oltinchi bobdagi “yetti vaqt” edi; va uning tushida Millerning xabari nashr etilgan payt bilan Masihning xabari nashr etilgan payt orasidagi davrda, Uilyam Millerning ishi bilan ifodalangan barcha poydevoriy haqiqatlar Laodikiyadagi Yettinchi kun Adventizmi ilohiyotchilarining axlati va qalbaki tangalari bilan qoplanishi kerak edi. Poydevoriy haqiqatlarning o‘sha rad etilishi alfa bilan omega orasidagi tarix ichidagi yetti sochilish sifatida ifodalangan. “Yetti vaqt” Uilyam Miller ishining ramzidir, va bu esa o‘z navbatida Yettinchi kun Adventizmining poydevorlaridir; ulardan Doniyor 8:14 dagi 2 300 kun ayni o‘sha poydevorning markaziy ustunidir. Bu shuni ko‘rsatadiki, Uilyam Millerning birinchi, ya’ni alfa kashfiyoti bo‘lgan 2 520 yillik sochilish bir davrning boshlanishini belgilaydi; u esa Uilyam Millerning omega kashfiyoti bo‘lgan 2 300 kun bilan yakunlangan.

When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.

1863-yilda Laodikiyalik Yettinchi kun Adventizmi “yetti vaqt”ni chetga surib qo‘yganida, ular Uilyam Millerning birinchi kashfiyotini ham chetga surib qo‘ydilar; bu esa uning alfa kashfiyoti va poydevor kashfiyoti edi. Millerning kashfiyotlarining eng so‘nggisi 2 300 kun bo‘lib, bu uning omega kashfiyoti va toj kashfiyoti edi. 1798-yilda yakunlangan “yetti vaqt” 2 520 ni belgilagan edi, 2 300 kun esa 1844-yilda belgilandi.

It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.

Sochilib ketgan marvaridlarni yetti marta sochib yuborilgandan keyin yig‘ib-teradigan kishi — kir cho‘tkali odamdir. Shundan so‘ng quticha kattaroq va go‘zalroq bo‘ladi hamda quyoshdan o‘n barobar yorqinroq porlaydi. O‘n — sinovning timsolidir; shu bois bu marvaridlar quyosh kuni ustidan bo‘ladigan sinovda porlaydi, demak, Millerning tushi 1798 yilda boshlanib, yakshanba qonuni paytidagi uchinchi farishtaning baland nidosida yakun topadi.

The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.

1798 yildan 1863 yilgacha bo‘lgan Millerchilar tarixi, shuningdek, 1798 yildan tez orada kelajakdagi Yakshanba qonunigacha bo‘lgan tarixdir. Uilyam Millerning tushida ifodalangan, Millerning “kel va ko‘r” deyishidan tortib Tozalash cho‘tkasi ushlagan odamning “kel va ko‘r” deyishigacha davom etadigan tarix ham 1798 yildan 1863 yilgacha bo‘lgan davr, hamda 1798 yildan Yakshanba qonunigacha bo‘lgan davrdir. 1863 yilda yakunlanadigan chiziq 1798 yilda boshlanib Yakshanba qonunida tugaydigan chiziqning bashoratli fraktalidir. Bu ikkala chiziq ham Millerning tushida ifodalangan.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

1844-yil 22-oktabrdagi yopilgan eshik yakshanba qonunidagi yopilgan eshikni timsollaydi. 1844-yilda amalga oshgan 2 300 yillik bashorat yakshanba qonunini timsollaydi.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Muqaddasxonani poklash uchun Masihning bizning oliy ruhoniyimiz sifatida eng muqaddas joyga kelishi — Doniyor 8:14 da ko‘rsatilganidek; Inson O‘g‘lining Qadimiy Zot huzuriga kelishi — Doniyor 7:13 da bayon etilganidek; va Rabbimizning O‘z ma’badiga kelishi — Malakiy tomonidan oldindan aytilganidek — bularning barchasi ayni bir hodisaning tasvirlaridir; va bu hodisa, shuningdek, Masih tomonidan Matto 25 dagi o‘n bokira haqidagi masalda tasvirlangan kuyovning nikohga kelishi orqali ham ifodalangan.” The Great Controversy, 426.

## Lines

Chiziqlar

The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.

Millerning kashfiyotlaridagi omega 2 300 yillik bashorat edi; shunday ekan, 1844 ham, yakshanba qonuni ham 2 300 yil bilan ifodalanadi. Bu esa 2 520 ikkala chiziqning alfasidir, 2 300 esa ikkala chiziqning omegasidir, degan ma’noni anglatadi; bir chiziq 1863 yilda yakunlanadi, boshqa chiziq esa yakshanba qonunida yakunlanadi. Har ikkala chiziqda ham 2 520 bashorati alfa, ya’ni poydevor toshidir. Millerchilar tarixining poydevor tarixidagi 1798 dan 1863 gacha bo‘lgan fraktal, shuningdek, bir yuz qirq to‘rt mingning omega, ya’ni gumbaztosh tarixidagi boshqa bir fraktal bilan ham mos tushadi.

At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.

9/11 da Xudo O‘z xalqini Yeremiyoning qadimiy yo‘llariga qaytishga chaqirdi; bu yo‘llar poydevorlardir, ular esa, o‘z navbatida, poydevoriy tarixning xabarchisi orqali ifodalanadi, u esa, o‘z navbatida, o‘zining poydevoriy alfa kashfiyoti bo‘lgan “yetti vaqt” orqali ifodalanadi. “Yetti vaqt” bir yuz qirq to‘rt mingning poydevorlarining ramzidir, va 9/11 da o‘sha guruhning muhrlanishi poydevorlar haqidagi sinov xabari bilan boshlandi; bu xabar Uilyam Miller va Adventizmning eng birinchi poydevoriy haqiqati orqali ifodalangan. 9/11 da muhrlanish vaqti boshlandi va yaqinda keladigan yakshanba qonuni paytida bir yuz qirq to‘rt mingning muhrlanish vaqti yakunlanadi.

That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.

O‘sha tarix 2,520 dan boshlanib 2,300 bilan yakunlanadigan fraktaldir, va shu bois u tarix William Millerning tushida ifodalangan bashoratli tarixning uchinchi chizig‘idir. 2,520 1798-yilda, 2,300 esa 1844-yilda bajo bo‘ldi. Ikki chiziq bilan ifodalangan ish — Masihning O‘z ilohiy tabiatini bizning insoniy tabiatimiz bilan birlashtirish ishidir. Bu gunohkorni avliyoga aylantirish, yuksak tabiatni past tabiat ustidan unga tegishli bo‘lgan taxtga qayta tiklash ishidir. Shu sababdan, inson tanasi tanadagi har bir hujayrani to‘liq qayta hosil qilish uchun 2,520 kun talab qiladi, va ayni o‘sha tananing o‘zi 23 erkak xromosomasi bilan 23 ayol xromosomasining birikishiga asoslangandir. Ular birgalikda tirik ma’badni hosil qiladi; bu “46” soni bilan ifodalanadi, bu esa 1798 dan 1844 gacha bo‘lgan davrdir, ya’ni William Millerning tushidagi 1798-yildagi 2,520 dan 1844-yildagi 2,300 gacha bo‘lgan davrdir.

William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.

William Millerning tushi yana bir e’tiborga molik fraktalni ham o‘z ichiga oladi. 9/11 dan Yakshanba qonunigacha bo‘lgan davr, 1798 yildan Yakshanba qonunigacha bo‘lgan davrning fraktalidir, xuddi 1798 yildan 1863 yilgacha bo‘lgani kabi. 2023 yildan Yakshanba qonunigacha bo‘lgan davr, 9/11 dan Yakshanba qonunigacha bo‘lgan davrning fraktalidir, va Millerning tushi ichidagi barcha chiziqlar o‘zlarining barchasining omega-si sifatida aynan shu tarixga ishora qiladi. Bu asl haqiqatlar quyoshdan o‘n karra ziyoda ulug‘lanadigan davrdir.

## The Two Bustles

Ikki Ortiqcha Bezagi

In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.

1840-yillarda “bustle” so‘zi (ot sifatida) odatda jo‘shqin, serharakat yoki shovqinli faoliyatni anglatar edi — ko‘pincha tashvishli ovora-garchilik, hayajon, shoshilish yoki bezovtalik ma’nosini ham o‘z ichiga olar edi. U olomon ichida, xonadonda, bozor maydonida yoki muayyan bir voqea davomida bo‘ladimi, baribir jonli harakatni, g‘ala-g‘ovurni yoki u yoqdan-bu yoqqa yugurib-elib yurishni bildirardi. Shunday ekan, Millerning tushidagi “bustle” aynan o‘sha paytda sodir bo‘layotgan zudlikdagi qizg‘in faoliyatni, hayajonni yoki shoshilinch ishni — hozirgi vaziyat yoki hodisaning o‘tkinchi jo‘shqinligini yoxud g‘ala-g‘ovurini tasvirlaydi.

Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”

Miller shunday deydi: “So‘ngra u tuproq va chiqindilarni, soxta javohirlar hamda qalbaki tangalarni supurib tashlar ekan, bularning barchasi bulut singari ko‘tarilib, derazadan chiqib ketdi, va shamol ularni uchirib ketdi. G‘ala-g‘ovur ichida men bir lahzaga ko‘zlarimni yumdim; ularni ochganimda, barcha chiqindilar yo‘q bo‘lib ketgan edi.”

The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.

“Shovqin” Millerning tushida ikki nuqtani ifodalaydi; birinchisi — olomon javohirlarni sochib yuborayotgan payt, ikkinchisi esa — changyutgich cho‘tka tutgan kishi derazalarni ochib, soxta javohirlarni supurib chiqarishni boshlagan paytdir. Birinchi, alfa shovqin — javohirlarning usti yopib qo‘yilishidir, ikkinchi, omega shovqin esa — javohirlarning qayta tiklanishidir. Shovqin davomida Miller ko‘zlarini yumdi. Miller 1849-yilda oromga qo‘yildi — aynan Masih O‘z xalqining qoldig‘ini to‘plash uchun qo‘lini ikkinchi marta uzatayotgan paytda. Shundan so‘ng Miller ko‘zlarini yumdi, va 1850-yilda uning haqiqatlari Habakkukning vahiy yozilsin va ravshan qilinsin, degan amrining bajo bo‘lishida yana stol ustiga qo‘yildi. O‘sha shovqin davrida Miller ko‘zlarini yumadi, va u uyg‘onganida javohirlar qayta tiklanish jarayonida edi.

The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.

Uning tushidagi ikkinchi shov-shuv yuz qirq to‘rt mingliklarning bayrog‘i tiriltirilayotgan, poklanayotgan va soflashtirilayotgan paytda sodir bo‘ladi; bu esa Zakariyo toj ustidagi javohirlar deb ta’riflaydigan bayroqdir.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.

> Va o‘sha kunda ularning Egasi Xudo ularni O‘z xalqining suruvi kabi qutqarur; chunki ular toj toshlaridek bo‘lib, Uning yeri ustida bayroq singari yuksaltirilur. Zero Uning ezguligi naqadar buyuk, Uning go‘zalligi naqadar ulug‘dir! G‘alla yigitlarni shod etar, yangi sharob esa qizlarni. Kechgi yomg‘ir mavsumida Egadan yomg‘ir so‘rang; shunda Egamiz yorqin bulutlar hosil qilur va ularga yomg‘ir yog‘dirur, dalada har bir kishiga maysa berur. Chunki butlar behuda so‘zladi, folbinlar esa yolg‘onni ko‘rdi va soxta tushlarni aytdi; ular behuda tasalli berur. Shuning uchun ular suruv kabi yo‘lga tushib ketdilar, cho‘pon bo‘lmagani uchun azob chektilar. G‘azabim cho‘ponlarga qarshi alangalandi, men taka echkilarni jazoladim; chunki Sarvari Olam O‘z suruvi bo‘lgan Yahudo xonadonini ziyorat qildi va ularni jangda O‘zining ko‘rkam otidek qildi. Zakariyo 9:16–10:3.

The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.

“Uning xalqining podasi” ham bir bayroq, ham toj ustidagi toshlar (javohirlar)dir. Uning xalqining podasi so‘nggi yomg‘ir davrida aniqlanadi, chunki amr shuki, so‘nggi yomg‘ir vaqtida so‘nggi yomg‘irni so‘rash kerak. Bu poda Eremiyoning qadimiy yo‘llari yo‘lidan emas, balki o‘z yo‘lidan yurgan “poda”ga qarama-qarshi qo‘yiladi. So‘nggi yomg‘ir davrida Uning podasi bo‘lgan javohirlar jangda Uning ko‘rkam oti bo‘ladi. O‘sha “ko‘rkam ot” g‘olib cherkovdir; u birinchi masihiy kelin timsolida ifodalangan bo‘lib, oq ot sifatida birinchi muhr davrida g‘alaba qilib va g‘alaba qozonish uchun oldinga chiqqan Butrus orqali ramziy ma’noda ko‘rsatilgan.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.

> Men Qo‘zichoq muhrlardan birini ochganini ko‘rdim, va to‘rt maxluqotdan birining momaqaldiroqdek ovoz bilan: «Kel va ko‘r», — deganini eshitdim. Men qaradim, va mana, oq ot; uning ustida o‘tirganning qo‘lida yoy bor edi; unga toj berildi, va u g‘olib chiqib, yana g‘alaba qilish uchun yo‘lga tushdi. Vahiy 6:1, 2.

Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.

Demak, Butrus Hosil bayramidagi yomg‘irning to‘kilishi davrida havoriylarning birinchi masihiy jamoatining ramzidir; va Hosil bayramidagi to‘kilish orqali timsollangan so‘nggi yomg‘ir davridagi oxirgi masihiy jamoatining ham ramzidir.

> And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.

> Va men osmonning ochilganini ko‘rdim, va mana, oq ot; hamda uning ustida o‘tirgan Zot Sodiq va Haqiqiy deb atalardi, va U adolat ila hukm qiladi hamda urushadi. Uning ko‘zlari olov alangasidek edi, va boshida ko‘p tojlar bor edi; hamda Unda yozilgan bir ism bor edi, uni O‘zidan boshqa hech kim bilmas edi. Va U qonga botirilgan libosga burkangan edi; va Uning nomi Xudoning Kalomi deb ataladi. Va osmonda bo‘lgan lashkarlar oq otlarda Unga ergashar edilar, oppoq va pok nafis zig‘ir kiyimlarga kiyintirilgan holda. Vahiy 19:11–14.

The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.

Oq otlar Hizqiyol 37 da tiriltiriladigan Masihning lashkarini ifodalaydi; ular g‘olib jamoatdir, va ular tojdagi toshlardir, chunki Masih keyingi yomg‘ir vaqtida O‘zining ulug‘vorlik shohligini barpo etadi. Uning shohligining vakillari sifatida bir yuz qirq to‘rt ming kishi toj ustidagi javohirlardir; o‘sha toj esa U 2 300 kunning yakunida qabul qiladigan shohlikning ramzidir, bu esa 1844-yil 22-oktabrda ham bo‘lgan va yakshanba qonuni vaqtida yana bo‘ladi. Oq otlardan iborat o‘sha shohlik keyingi yomg‘ir davrida ko‘tariladi, osmonning derazalari ochilganda, chunki Yuhanno osmon ochilganida oq otni ko‘rgan edi.

In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.

1849-yildagi alfa shovqin-suroni ichida Miller ozgina muddatga o‘lim uyqusiga ko‘z yumdi. Miller Ilyos edi, va Ilyos 2020-yil 18-iyulda vafot etdi; u omega shovqin-suroniga yetgunicha 1 260 kun ko‘chada yotdi va shundan so‘ng uyg‘otildi. Uning uyg‘otilishi axlatni supurib tashlash uchun tuproq cho‘tkali odam osmonning derazasini ochgan paytda kelishi bilan belgilangan. Oq otlar lashkari osmonning derazasi ochilganda ko‘tariladi, va bu sodir bo‘lganda haqiqiy bilan soxtaning ajratilishi ayon bo‘ladi. Bu ajratilish Malaki kitobida ham ko‘rsatilgan.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Barcha ushrlarni omborxonaga olib kelinglar, toki Mening uyimda oziq bo‘lsin; va endi shu bilan Meni sinab ko‘ringlar, deydi Sarvari Olam, Men sizlar uchun osmonning derazalarini ochib, sig‘dirib bo‘lmas darajada ustingizga baraka yog‘dirmasmikanman. Malaki 3:10.

The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.

Payg‘ambarlarning ruhlari payg‘ambarlarga bo‘ysunadi, va Vahiydagi Yuhanno, Millerning tushi hamda Malaki osmon derazalari ochiladigan vaqt haqida uchta guvohlik beradi. Millerning tushida bu “kelib ko‘ring” degan da’vatning omegasi paytidadir. Alphadagi shovqin-so‘ron sochib yuborish boshlanganda edi, omega esa yig‘ib olish boshlanadigan paytdir.

Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.

Millerning tushi bayoniga yanada chuqurroq kirishishdan oldin, biz James Whitening ushbu tush haqidagi sharhini keltirmoqchimiz. James White haqiqiy javohirlarni Xudoning haqiqiy xalqi, qalbaki javohirlarni esa yovuzlar deb ta’riflaydi. Men esa javohirlarni xatoga qarama-qarshi qo‘yilgan haqiqatlar deb tushunaman. Javohirlar ham, qalbaki javohirlar ham xato va soxta xabarchilarga qarama-qarshi qo‘yilgan xabar hamda xabarchilardir.

> “BROTHER MILLER’S DREAM

> “BROTHER MILLERNING TUSHI”

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Quyidagi tush bundan ikki yildan ortiq vaqt muqaddam Advent Herald’da e’lon qilingan edi. Men o‘shanda bu tush bizning o‘tgan ikkinchi advent tajribamizni ravshan ko‘rsatib berishini, va Xudo bu tushni tarqalib ketgan suruv manfaati uchun berganini ko‘rdim.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Egamizning buyuk va dahshatli kunining yaqinlashayotganining alomatlari qatorida Xudo tushlarni ham qo‘ygan. Qarang: Yoel 2:28–31; Havoriylar 2:17–20. Tushlar uch yo‘l bilan kelishi mumkin: birinchidan, «ishlarning ko‘pligidan». Qarang: Voiz 5:3. Ikkinchidan, Shaytonning nopok ruhi va aldoviga duchor bo‘lganlar uning ta’siri orqali tushlar ko‘rishlari mumkin. Qarang: Qonunlar kitobi 8:1–5; Yeremiyo 23:25–28; 27:9; 29:8; Zakariyo 10:2; Yahudo 8. Uchinchidan esa, Xudo har doim O‘z xalqiga tushlar orqali, ozmi-ko‘pmi, ta’lim berib kelgan va hozir ham berib kelmoqda; bu tushlar farishtalar va Muqaddas Ruh vositachiligi orqali keladi. Haqiqatning ravshan nurida turganlar Xudo ularga qachon tush berganini biladilar; bundaylar yolg‘on tushlar orqali aldanib, yo‘ldan ozdirilmaydilar.”

> “‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “‘Va u dedi: Endi so‘zlarimni eshitinglar; agar orangizda payg‘ambar bo‘lsa, Men, Egam, O‘zimni unga vahiyda ayon qilurman va u bilan tushda so‘zlashurman.’ Sahroda sanash 12:6. Yoqub dedi: ‘Egamizning farishtasi tushimda menga so‘zladi.’ Ibtido 31:2. ‘Va Xudo suriyalik Lobonga tunda tushida keldi.’ Ibtido 31:24. Yusufning tushlarini [Ibtido 37:5–9] o‘qing, so‘ngra ularning Misrda bajo topganiga doir qiziqarli hikoyani o‘qing. ‘Givonda Egamiz Sulaymonga tunda tushida zohir bo‘ldi.’ 3 Shohlar 3:5. Doniyor kitobining ikkinchi bobidagi buyuk va nihoyatda muhim haykal tushda berilgan edi, shuningdek yettinchi bobdagi to‘rt mahluq va hokazolar ham. Hirod go‘dak Najotkorni halok etmoqchi bo‘lganida, Yusufga tushida Misrga qochish haqida ogohlantirish berildi. Matto 2:13.”

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> “‘OXIRGI KUNLARDA shunday bo‘ladi, — deydi Xudo, — Men O‘z Ruhimdan har bir jonzot ustiga to‘kaman; o‘g‘illaringiz va qizlaringiz bashorat qiladilar, yigitlaringiz vahiylar ko‘radilar, qariyalaringiz esa tushlar ko‘radilar.’ Havoriylar 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Bu yerda bashorat in’omi, tushlar va vahiylar orqali, Muqaddas Ruhning samarasidir va oxirgi kunlarda alomatni tashkil etadigan darajada namoyon bo‘lishi kerak. U Injil jamoatining in’omlaridan biridir.

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.

> “‘Va U ba’zilarni havoriylar; ba’zilarni esa PAYG‘AMBARLAR; ba’zilarni xushxabar voizlari; ba’zilarni esa cho‘ponlar va muallimlar qilib berdi; toki muqaddaslar kamolga yetkazilsin, xizmat ishi uchun, Masih tanasining bunyod etilishi uchun.’ Efesliklarga 4:11, 12.”

> “‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “‘Xudo jamoatda ba’zilarni o‘rnatdi: birinchidan havoriylarni, ikkinchidan PAYG‘AMBARLARNI,’ va hokazo. 1 Korinfliklarga 12:28. ‘PAYG‘AMBARLIKLARNI mensimanglar.’ 1 Salonikaliklarga 5:20. Shuningdek qarang: Havoriylar 13:1; 21:9; Rimliklarga 7:6; 1 Korinfliklarga 14:1, 24, 39. Payg‘ambarlar yoki payg‘ambarliklar Masih jamoatining imorat bo‘lishi uchundir; va Xudoning Kalomidan ularning xushxabarchilar, cho‘ponlar va muallimlardan oldin to‘xtashi kerak bo‘lganini isbotlay oladigan hech qanday dalil keltirib bo‘lmaydi. Ammo e’tiroz bildiruvchi deydi: ‘Shunchalik ko‘p soxta vahiylar va tushlar bo‘lganki, men bu kabi hech narsaga ishonch qila olmayman.’ To‘g‘ri, Shaytonning o‘z qalbakisi bor. Uning har doim soxta payg‘ambarlari bo‘lgan, va, albatta, uning mana shu aldov va zafarining so‘nggi soatida biz ularni hozir ham kutishimiz mumkin. Bunday maxsus vahiylarni qalbakisi mavjud bo‘lgani uchun rad etadiganlar, xuddi shunday haqli ravishda yana bir oz oldinga borib, Xudo hech qachon O‘zini insonga tushda yoki vahiyda ayon qilganini ham inkor etishlari mumkin, chunki qalbakisi har doim mavjud bo‘lgan.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Tushlar va vahiylar — Xudo O‘zini insonga ochib bergan vositadir. U shu vosita orqali payg‘ambarlarga so‘zlagan; U bashorat in’omini xushxabar jamoatining in’omlari qatoriga qo‘ygan va tushlar hamda vahiylarni “OXIRGI KUNLAR”ning boshqa alomatlari bilan bir qatorga kiritgan. Omin.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.

> “Yuqoridagi mulohazalardagi maqsadim e’tirozlarni Muqaddas Yozuvlarga muvofiq tarzda bartaraf etish va o‘quvchining ongini quyidagilarga tayyorlash bo‘lgan.”

> “WM. MILLER,

> “V. MILLER,

> “Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.

> “Low Hampton, N. Y. 1847-yil 3-dekabr.” James White, Birodar Millerning Tushi, 1–6.

> “1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “1. ‘Sandiq’ Muqaddas Kitobning Rabbimiz Iso Masihning ikkinchi kelishi haqidagi buyuk haqiqatlarini anglatadi; bu haqiqatlar dunyoga e’lon qilinishi uchun Birodar Millerga berilgan edi.

> “2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “2. ‘Ilova qilingan kalit’ uning bashoratli Kalomni talqin etish usuli edi — Muqaddas Yozuvni Muqaddas Yozuv bilan qiyoslash — Bibliya o‘zining o‘zi talqin qiluvchidir. Aka Miller shu kalit bilan ‘sandiqni’, ya’ni adventning dunyo uchun bo‘lgan buyuk haqiqatini ochdi.

> “3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “3. ‘Har xil tur va o‘lchamdagi’ ‘javohirlar, olmoslar va hokazolar’ning ‘quticha ichida o‘z joylariga naqadar go‘zal tartib bilan joylashtirilgani’ Xudoning farzandlarini [Malaki 3:17,] barcha jamoatlardan va hayotning deyarli har bir tabaqasi hamda holatidan bo‘lgan, advent imonini qabul qilgan va muqaddas haqiqat ishida o‘z mavqe va vazifalarida jasorat bilan turishlari ko‘ringan kishilarni ifodalaydi. Ular ana shu tartibda harakat qilib, har biri o‘z burchiga e’tibor berib va Xudo oldida kamtarlik bilan yurganlari holda, dunyoga ‘nur va ulug‘vorlikni aks ettirdilar’; bu faqat havoriylar davridagi jamoat bilan tenglashtirilishi mumkin edi. Xabar [Vahiy 14:6,7,] go‘yo shamol qanotlarida yoyildi, va ‘Kelinglar, chunki endi hamma narsa tayyor’ [Luqo 14:17.] degan taklif qudrat va ta’sir bilan tarqaldi.”

> “4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “4. ‘Xalq avvaliga oz sonli bo‘lib kela boshladi, ammo keyinchalik olomonga aylandi.’ Aka Miller va yana juda ozchilik tomonidan advent ta’limoti dastlab va’z qilinganida, u uncha katta ta’sir ko‘rsatmadi va undan juda ozchilikgina uyg‘ondi; ammo 1840-yildan 1844-yilgacha u qayerda va’z qilingan bo‘lsa, butun jamoa qo‘zg‘alib ketdi.

> “5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.

> “5. Uchayotgan farishta [Vahiy 14:6–7] abadiy xushxabarni ilk bor va’z qila boshlaganida, ‘Xudodan qo‘rqinglar va Unga ulug‘lik beringlar; chunki Uning hukm soati keldi’, degan xabarga ko‘ra, ko‘plar Isoning kelishi va tiklanish umidi oldida quvonchdan hayqirdilar; biroq keyinchalik ular o‘sha, sal avval ularni quvonchga to‘ldirgan haqiqatga qarshi chiqib, uni masxara qildilar va ustidan kuldilar. Ular javohirlarni bezovta qildilar va tarqatib yubordilar. Bu bizni 1844 yilning kuziga olib keladi; o‘shanda tarqalish vaqti boshlangan edi.

> “Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.

> “Buni yodda tuting: Bir vaqtlar «quvonchdan hayqirganlar»ning o‘zlari qimmatbaho toshlarni tashvishga solib, tarqatib yubordilar. Va 1844-yildan buyon suruvni aynan bir vaqtlar haqiqatni va’z qilgan va undan quvongan, ammo keyinchalik Xudoning ishini hamda o‘tgan advent tajribamizdagi bashoratning amalga oshganini inkor etganlar kabi bunchalik samarali tarzda tarqatib yuborib, yo‘ldan ozdirgan hech kim bo‘lmagan.”

> “6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.

> «6. Haqiqiylari orasiga sochib yuborilgan “soxta javohirlar va qalbaki tangalar” 1844 yildan beri eshik yopilganidan buyon yolg‘on imonlilarni yoki “begona bolalar”ni [Hosea 5:7] ravshan ifodalaydi.

> “7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “7. «Tuproq va qirindilar, qum va har xil axlatlar» 1844 yil kuzidan buyon ikkinchi Adventga ishonuvchilar orasiga olib kirilgan turli va ko‘plab xatolarni ifodalaydi. Bu yerda men ulardan bir nechtasini ko‘rib chiqaman.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “1. Ayrim «cho‘ponlar» Yarim tun nidosi yangraganidan so‘ng darhol mag‘rurona egallagan mavqe shundan iborat ediki, yettinchi oy harakatiga hamroh bo‘lgan Muqaddas Ruhning tantanavor erituvchi qudrati mesmerik ta’sir emish. George Storrs bu mavqeni egallagan birinchilardan edi. Buning uchun 1844 yilning keyingi qismida New York shahrida nashr etilgan Midnight-Cry dagi uning yozuvlariga qarang. J. V. Himes 1845 yil bahoridagi Albany Konferensiyasida yettinchi oy harakati yetti fut chuqurlikdagi mesmerizmni keltirib chiqarganini aytdi. Buni menga o‘sha yerda hozir bo‘lgan va bu so‘zni eshitgan bir kishi aytgan. Yettinchi oy nidosida faol qatnashgan boshqalar esa keyinchalik o‘sha harakatni Iblisning ishi deb e’lon qildilar. Najotkorimiz davrida Masih va Muqaddas Ruhning ishini Iblisga nisbat berish kufr edi, hozir ham bu kufrdir. 2. Aniq vaqtga doir ko‘plab tajribalar. 2300 kun 1844 yilda tugaganidan beri, turli shaxslar tomonidan ularning nihoyasi uchun anchagina vaqtlar belgilandi. Buni qilish orqali ular «chegara belgilarini» surib tashladilar va butun advent harakati ustiga zulmat hamda shubha soldiilar. 3. Spiritualizm barcha xayolotlari va haddan oshishlari bilan. O‘limning dahshatli ishini amalga oshirgan Iblisning bu hiylasi «yog‘och qirindilari» va «har turli chiqindilar» bilan juda munosib tarzda tasvirlangan. Spiritualizm zaharini ichib yuborganlarning ko‘pi bizning o‘tgan advent tajribamizning haqiqatini tan oldilar va shu fakt tufayli ko‘plar 1843 va 1844 yillarda Xudo buyuk advent harakatlarini boshqarganiga ishonish spiritualizmning tabiiy mevasi ekaniga ishontirildilar. Peter, «halokatli bid’atlarni olib kiradigan, hatto o‘zlarini sotib olgan Rabbini inkor etadiganlar» haqida so‘z yuritar ekan, shunday deydi: «ULAR TUFAYLI HAQIQAT YO‘LI YOMONLANADI». 4. S. S. Snow o‘zini «Ilyos Payg‘ambar» deb da’vo qilishi. Bu odam o‘zining g‘alati va yovvoyi yo‘lida o‘limning bu ishida ham o‘z rolini o‘ynadi, va uning yo‘li ko‘plab samimiy qalblar nazarida kutayotgan azizlar uchun haqiqiy mavqeni badnom qilishga moyil bo‘ldi.”

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.

> “Xatolar katalogiga men yana ko‘plab boshqalarini ham qo‘shishim mumkin, masalan, Vahiy 20:4, 7 dagi o‘tmishdagi «ming yil», Vahiy 7:4; 14:1 dagi 144,000, Masih tirilganidan keyin «o‘rinlaridan turib, qabrlardan chiqqanlar», hech qanday mehnat qilmaslik ta’limoti, go‘daklarning yo‘q qilinishi haqidagi ta’limot va hokazo, va hokazo. Bu xatolar shu qadar tinimsiz ravishda targ‘ib qilindi va kutayotgan suruvga shu qadar qattiq singdirildiki, Birodar Miller tushni ko‘rgan paytda haqiqiy gavharlar «ko‘zdan yashirilgan» edi, va payg‘ambarning so‘zlari tatbiq etilar edi — «Hukm orqaga surildi, adolat esa uzoqda turibdi», va hokazo, va hokazo. Qarang: Ishayo 56:14.”

> “At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “O‘sha paytda mamlakatda hozirgi haqiqat ishini himoya qiladigan birorta ham advent nashri yo‘q edi. ‘Day-Dawn’ kichik poda egallagan haqiqiy mavqeni himoya qilgan so‘nggi nashr edi; ammo Rabbiy Miller birodarga bu tushni berishidan bir necha oy oldin u ham barham topdi; va o‘zining so‘nggi, jon berayotgan kurashida holdan toygan, nolali azizlarni ularning yakuniy qutqarilishi vaqti sifatida, o‘shanda kelajakdagi o‘ttiz yil narida bo‘lgan 1877-yilga ishora qildi. Afsus! afsus! Miller birodarning o‘z tushida narsalarning bu qayg‘uli holati ustidan ‘o‘tirib yig‘lagani’ hech ajablanarli emas.”

> “8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “8. Sandiq, Matto 25:1–11 dagi o‘n bokira qiz haqidagi masalda ko‘rsatib berilganidek, Birodar Miller dunyoga e’lon qilgan advent haqiqatini ifodalaydi. Birinchisi — 1843 yil bo‘lgan vaqt; ikkinchisi — kechikish vaqti; uchinchisi — 1844 yilning yettinchi oyidagi yarim tun faryodi; va to‘rtinchisi — yopiq eshik. 1843 yildan beri Ikkinchi Adventga oid nashrlarni o‘qigan hech kim Birodar Miller advent tarixidagi mana shu to‘rtta muhim nuqtani himoya qilganini inkor etmaydi. Haqiqatning mana shu uyg‘un tizimi yoki “sandiq” o‘z tajribalarini rad etgan va Birodar Miller bilan birga dunyoga shu qadar qo‘rqmasdan va’z qilgan ayni haqiqatlarni inkor etganlar tomonidan bo‘lak-bo‘lak qilinib, axlat-chiqindilar orasiga sochib yuborildi.”

> “9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.

> “9. ‘Kir cho‘tkasi’ bilan bo‘lgan odam uchinchi farishtaning xabari orqali ochib berilgan hozirgi haqiqatning ravshan nurini ifodalaydi, [Vahiy 14:9–12,] u hozir qoldiqdan xatolarni tozalab tashlamoqda. Hozirgi haqiqat ishi 1848 yilning bahorida yana jonlana boshladi va o‘sha vaqtdan to hozirgacha yuksalib, kuch olib bormoqda. ‘Kir cho‘tkasi’ harakatda bo‘lib keldi, va xatolar haqiqatning ravshan nuri oldida yo‘qolib bormoqda; bir oz vaqt ilgari zulmat va xato tomonidan berkitib qo‘yilgan hamda ko‘zdan yashirilgan qimmatbaho javohirlarning ba’zilari esa endi hozirgi haqiqatning ravshan nurida turibdi.”

> “This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.

> “Javohirlarni ajratib chiqarish va xatoni yo‘qotib tashlashdan iborat bu ish tez sur’atlar bilan ortib bormoqda va u tobora kuchayib borib, to azizlar barchasi qidirib topilib, tirik Xudoning muhrini qabul qilguncha davom etishi belgilangan. Buni Hizqiyolning o‘ttiz to‘rtinchi bobi bilan taqqoslang, shunda Xudo 1844 yildan beri, mana shu qorong‘i va bulutli kunda tarqalib ketgan O‘z suruvini yig‘ishni va’da qilganini ko‘rasiz. Iso kelishidan oldin, ‘kichik suruv’ ‘imon birligi’ ichiga yig‘iladi. Iso hozir ‘O‘ziga xos, ezgu ishlar uchun g‘ayratli bir xalqni’ O‘zi uchun poklamoqda, va U kelganida O‘zining ‘dog‘siz, ajinsiz yoki shunga o‘xshash hech narsasiz jamoatini’ topadi. ‘Uning kuragi O‘z qo‘lidadir; U xirmonini batamom tozalab, bug‘doyini omboriga yig‘adi va hokazo.’ Matto 3:12.”

> “10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.

> “10. Tarqab ketgan ‘javohirlar’, ‘olmoslar’ va tangalar yig‘ilgan, ‘avvalgidan ancha kattaroq va go‘zalroq ikkinchi quti’ — tarqab ketgan suruv to‘planadigan, ya’ni tirik Xudoning muhri bosilgan 144 000 ning barchasi jam bo‘ladigan, hozirgi haqiqatning keng maydonini ifodalaydi. Qimmatbaho olmoslarning birortasi ham zulmatda qolmaydi. Ba’zilari igna uchidek kichik bo‘lsa-da, ular nazardan chetda qolmaydi va Xudo O‘z javohirlarini yig‘ayotgan shu kunda tashqarida qoldirilmaydi. [Malaki 3:16–18] U O‘z farishtalarini yuborib, Lutni Sado‘mdan olib chiqqanidek, ularni ham shoshiltirib olib chiqishi mumkin. ‘Rab yer yuzida ishni tez va qisqa ado etadi.’ ‘U uni adolat ila qisqartiradi.’ Qarang: Rimliklarga 9:28.” Jeyms Uayt, Birodar Millerning tushi haqidagi izohlar.

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