Article

# The Book of Daniel - Number Thirty-Six

Daniyor Kitobi — O‘ttiz Oltinchi Raqam

Nebuchadnezzar’s Prophetic Symbolism: Unveiling the Millerite Movement’s Historic Waymarks and the Sealed Vision of the Ulai River

Navuxadnazar ramziy bashorati: Millerit harakatining tarixiy yoʻl belgilari va Ulay daryosi haqidagi muhrlangan vahiyning ochilishi

Author

Jeff Pippenger

Published

December 31, 2023

Formats

PDF
Word
Song MP3

Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”

Doniyor kitobining birinchi bobi 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan birinchi va ikkinchi farishtalarning tarixini ifodalaydi. Doniyor kitobining to‘rtinchi bobi ham miloddan avvalgi 723-yildan 1844-yil 22-oktabrgacha bo‘lgan birinchi va ikkinchi farishtalarning tarixiga taalluqlidir. Albatta, buni “satr ustiga satr” bo‘lgan keyingi yomg‘ir metodologiyasisiz ko‘rish imkonsizdir.

Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.

To‘rtinchi bobdagi Navuxadnazar nihoyatda murakkab bashoratli timsoldir. Uilyam Miller tarixida Ulay daryosi vahiyining muhrdan ochilishini ko‘rib chiqishni boshlarkanmiz, uning nimani ifodalashini o‘zimizga eslatib qo‘yish muhimdir. Navuxadnazarning ikkinchi tushi, Uilyam Millerning ikkinchi tushidan kam bo‘lmagan tarzda, Doniyor kitobini butunlay bir-biriga to‘qib turuvchi bashoratli ip bo‘lgan Levitik yigirma oltidagi “yetti vaqt”ni ifodalagan. Doniyor to‘rtinchi bobdagi Navuxadnazarning tushini talqin qilganida, uni kelayotgan hukm haqida ogohlantirdi va shu orqali 1798-yildagi “oxirzamon”da tarixga kirib kelgan birinchi farishtaning xabarini timsol etdi.

When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.

Nabuxadnazorga kelishi haqida ogohlantirilgan hukm yetib kelganida, uning kelishi tergov hukmi boshlangan 1844-yil 22-oktabrni timsolladi. To‘rtinchi bobda Daniel tomonidan berilgan ogohlantirish xabari ham, shu ogohlantirish xabariga bog‘liq hukmning kelishi ham “soat” so‘zi bilan ifodalangan edi. Nabuxadnazor hukmining “soati” birinchi farishtaning xabaridagi Xudoning hukmining “soati”ni ifodaladi. U, shuningdek, Xudoning ijro etuvchi hukmi boshlanadigan yakshanba qonunining “soati”ni ham timsolladi. Doniyor kitobining to‘rtinchi bobida 1798-yilda birinchi farishtaning xabarining kelishini va 1844-yil 22-oktabrda uchinchi farishtaning kelishini ifodalovchi, “soat” so‘zi bilan ramziylashtirilgan qism, so‘ngra takrorlanadi va kengaytiriladi. Takrorlash va kengaytirish usuli bashoratda qayta-qayta uchraydigan bashoratli usul bo‘lib, ayniqsa Doniyor kitobida alohida namoyon bo‘ladi.

Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.

Navuxadnazar hukmning “soati”ga, ya’ni “yetti vaqt”ga yetib kelganida, bu uning hukmi boshlandi, va u shimol podshohi sifatida miloddan avvalgi 723-yilda Isroilning shimoliy shohligi ustiga keltirilgan hukmni ifoda etdi. Unga bir hayvonning yuragi berildi, Muqaddas Kitob bashoratida esa hayvon shohlikni anglatadi; va miloddan avvalgi 723-yildan boshlab 1798-yilgacha u Doniyor kitobida tez-tez mavzu bo‘ladigan majusiylikning ikki shaklini ifoda etdi.

For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.

U o‘n ikki yuz oltmish kun davomida, ya’ni o‘n ikki yuz oltmish yilni ifodalagan holda, butparast vayron qiluvchi hokimiyatni ifoda etdi; so‘ngra yana boshqa o‘n ikki yuz oltmish kun davomida, ya’ni o‘n ikki yuz oltmish yilni ramziy bildirgan holda, u papalikning vayron qiluvchi hokimiyatini ifoda etdi. Har ikkala vayron qiluvchi hokimiyatning yuragi bir xil edi, chunki papalizm — bu shunchaki masihiylik e’tirofini kiyib olgan butparastlikdir.

At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.

Danielning o‘n ikkinchi bobida aniqlangan ramz bo‘lgan “kunlarning oxirida”, ya’ni 1798-yildagi “oxir zamonda”, uning shohligi o‘ziga qaytarildi. Daniel 4 ning guvohligi va Bashorat Ruhi shuni ko‘rsatadiki, uning shohligi “kunlarning oxirida” o‘ziga qaytarilganida, u tavba qilib o‘zgargan odam edi. Shundan so‘ng u to‘rtta muhim haqiqatning bashoratli ramziga aylanadi. U o‘zining “yetti zamon”ining birinchi yarmida o‘zi ifoda etgan butparastlikning ajdarho qudrati bilan, “yetti zamon”ining oxirgi yarmida o‘zi ifoda etgan mahluq qudrati o‘rtasidagi bashoratli bog‘lovchiga aylanadi. 1798-yilda tiklangan shohlik sifatida turgan holda, u shu ikki qudratning ramzi sifatida, keyin Tir fohishasi unutilgan paytda yetmish ramziy yil davomida hukmronlik qilishi kerak bo‘lgan vayron qiluvchi uchinchi qudratni (soxta payg‘ambarni) ifoda etadi. Bobil shohi sifatida Navuxadnazar oxirgi kunlarda zamonaviy Bobilga aylanadigan uch qudrat o‘rtasidagi bashoratli bog‘liqlikni ifoda etadi; bu esa keyinchalik dunyoni Armageddonga olib boradi.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

U, shuningdek, Qo‘shma Shtatlarning yer hayvoni sifatidagi tug‘ilishini ham ifodalagan edi; bu 1798 yilda qo‘zidek boshlangan bo‘lib, uning imonga kelish tajribasi orqali ramziy ifoda topgan. Ayni bir paytda u yer hayvonining ikki shoxini ham ifodalar edi; bu shoxlar Qo‘shma Shtatlarning qudratini ifodalovchi Respublikachilik va Protestantizm bo‘lib, aynan shu narsa uning dunyodagi eng ma’qul ko‘rilgan millatga aylanishiga imkon bergan edi. Biroq, ramziy yetmish yilning oxirida o‘sha ikki shox keyin murtad Respublikachilik va murtad Protestantizm sifatida ifodalanar edi, va har ikkala shox ham ikki toifaga bo‘linar edi. Respublikachilikning shoxi muqaddas Konstitutsiya tamoyillarini oshkora mensimaydigan Demokratik partiyadan hamda o‘zini Konstitutsiyaning himoyachisi va peshvosi deb da’vo qiladigan, ammo amalda Konstitutsiyaning muqaddas tamoyillarini inkor etib, o‘sha muqaddas hujjatdagi tamoyillar o‘rniga urf-odat va an’analarni ustun qo‘yadigan Respublikachilar partiyasidan iborat bo‘lar edi.

The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.

Bu ikki tomon Masih davrida sadduqiylar va farziylar orqali timsollantirilgan edi. Sadduqiylar va farziylar ruhi murtad Protestantizmning shoxida ham namoyon bo‘ladi; bir toifa yakshanba ibodatini, ikkinchisi esa Shabbat ibodatini qo‘llab-quvvatiradi. Navuxadnazar milodiy 1798-yilda, “kunlarning oxirida”, tavba qilib o‘zgargan holatida Amerika Qo‘shma Shtatlarini va yer hayvonining har ikkala shoxini munosib tarzda ifodalaydi. Uchala ramz ham — yer hayvoni va uning ikki shoxi — qo‘zichoqdan ajdahoga aylanishi uchun belgilab qo‘yilgan edi.

Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.

Navuxadnazar o‘zining “yetti vaqt”i nihoyasida, o‘zining so‘zma-so‘z Bobil shohligini oxirgi kunlardagi zamonaviy Bobilning timsoli sifatida aniqlab beradigan bog‘lovchi bo‘g‘inni ifodaladi; bu zamonaviy Bobil ajdarho, mahluq va soxta payg‘ambardan tarkib topgandir. U, shuningdek, Sur fohishasi unutilgan yetmish ramziy yil davomida qo‘zichoqdan ajdarhoga o‘zgaradigan, ikki shoxli yer mahluqi orqali ifodalangan uchta bashoratli mavjudotni ham ifodaladi. Uning so‘zma-so‘z shohligi aynan yetmish ramziy yil hukmronlik qiladigan shohlikning timsoli bo‘lishi nihoyatda chuqur ma’nolidir.

Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “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?”

To‘rtinchi bobdagi Navuxadnazar ramziyoti birinchi bob ustiga qo‘yilishi lozim. Bu tatbiq qilinganda, u Millerchilar tarixining yo‘l-belgilarini birlashtiradi va o‘sha paytda muhrdan ochilgan Ulai daryosi vahiyining bir necha haqiqatlarini tasdiqlaydi. Millerchilar harakatining asosi va markaziy ustuni Doniyorning sakkizinchi bobi, o‘n uchinchi va o‘n to‘rtinchi oyatlaridagi savol va javob edi. Savol shunday edi: “Kundalik qurbonlik, vayron qiluvchi gunoh va muqaddas joy hamda lashkar oyoq osti qilinishi to‘g‘risidagi vahiy qancha vaqt davom etadi?”

Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”

Muqaddas Kitobga qo‘shilgan yuzlab, hattoki minglab so‘zlar ichida ilhom matnga tegishli emas deb aynan faqat qo‘shilgan “qurbonlik” so‘zini ko‘rsatadi. Bu so‘z o‘rinli ravishda olib tashlanganda, “kundalik” va “gunoh” vayron qiluvchi ikki alohida kuch ekanini ravshan ko‘rsatadi. Opa Uayt “qurbonlik” so‘zi insoniy donolik bilan qo‘shilganini va matnga taalluqli emasligini aniq ko‘rsatadi; ayni o‘sha parchada u, shuningdek, Millerchilar “kundalik”ni majusiylik deb belgilashda to‘g‘ri bo‘lganlarini ham ko‘rsatadi. O‘n uchinchi oyatdagi savol tarkibidagi grammatik atamalar Masih tomonidan Opa Uaytning yozuvlari orqali diqqat bilan aniqlab berilgan; va matnlar hamda ilhom bilan berilgan qo‘shimcha ko‘rsatmalar bilan boshqarilganda, savol shunday bo‘ladi: “Muqaddas maskanni ham, Xudoning xalqini ham oyoq osti qilishi kerak bo‘lgan majusiylik va papalik degan ikki vayron qiluvchi kuch haqidagi vahiy qancha vaqt davom etadi?”

Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.

Shunday ekan, Navuxadnazar 1798-yilda, ya’ni “oxirat vaqti”da joylashtirilganida, u tavba qilgan bir insonni ifodalaydi va shu bois Adventizmning markaziy ustuni hamda poydevorini tushunadigan “donolar”ni ifodalaydi. Uning tavbasi o‘sha vaqtda muhrdan chiqarilgan “bilimning ortishi”ni tushunadigan “donolar”ni aniqlab beradi, biroq uning o‘ziga xos bashoratli ramziyati bevosita shunday tarixni tasvirlaydiki, u “majusiylik va papachilikning xarob qiluvchi kuchi Xudoning xalqini (lashkarni) va Xudoning muqaddas ma’badini qachongacha oyoq osti qiladi?” degan savolning mavzusidir. “Bilimning ortishi”ni tushunadigan “dono bokira”ning ramzi sifatida u Uilyam Millerni ifodalaydi, chunki Miller 1798-yilda, “oxirat vaqti”da boshlangan tarixda “dono” bo‘lganlarning ramzidir.

Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.

Nabuxadnazar “oxirzamon”ning yo‘l-belgisining ramzidir va birinchi bob bilan qiyoslab qo‘yilganda, u o‘sha vaqtda birinchi farishtaning kelishini ham ifodalaydi, chunki to‘rtinchi bobda Doniyor Nabuxadnazarga ogohlantirish xabarini yetkazadigan “soat” birinchi farishta kelgan paytni belgilaydi, va bu 1798 yil edi. Nabuxadnazarning hukmi yetib kelgan “soat” 1844 yil 22 oktyabrda Xudoning tergov hukmining boshlanishidagi “soat”ni ifodalaydi. To‘rtinchi bobdagi Nabuxadnazar ramziyligi hosil qiladigan yo‘l-belgilar miloddan avvalgi 723 yil, 538 yil, 1798 yil (“oxirzamon”) va 1844 yil 22 oktyabrdir.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Doniyor kitobining birinchi bobidagi Millerchilar tarixining belgilovchi nuqtalari miloddan avvalgi Yehoqiyim bilan boshlanadi; u 1798 yilda “oxirzamon vaqti”da kelib yetgan birinchi xabarning quvvatlantirilishining ramzidir. Yehoqiyim orqali ifodalangan birinchi xabarning quvvatlantirilishi 1840 yil 11 avgustni belgilaydi. Yehoqiyimning zabt etilishi Bobil hukmronligining yetmish yilini boshlab beradi; bu davr Kirus farmoni bilan yakun topadi. Doniyorning birinchi bobi uch bosqichli sinov jarayonini ko‘rsatadi: u taomga oid sinov sifatida ifodalanib, undan keyin ko‘rish orqali sinov keladi va oxir-oqibat lakmus sinovi bilan yakunlanadi. Bu uch sinov 1840 yil 11 avgustni ifodalaydi; aynan o‘sha paytda Iso Masihning O‘zidan kam bo‘lmagan qudratli farishta osmondan kichik bir kitob bilan tushib kelgan edi, va o‘sha kezlarda Xudoning xalqi uni “yemoq”lari kerak edi; xuddi Doniyor va uch sodiq yigit Bobilning taomini emas, balki dukkakli ozuqani yeyishni tanlaganlari kabi.

The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.

O‘sha jarayonning ikkinchi sinovi Protestant cherkovlarining Millerning xabarini (birinchi farishtaning xabarini) rad etishining namoyon bo‘lishini ifodaladi; shunda Millerchilar harakati bilan keyinchalik murtad Protestantizm sifatidagi bashoratli rolini boshlagan Protestant cherkovlari o‘rtasidagi farqni ko‘rish mumkin bo‘ldi. Bu ikki toifa o‘rtasidagi farq, samoviy ozuqani yeb, Bobil taomi o‘rniga, Doniyor va uch nafar sodiq kishining badanlari ko‘rinishda yanada sog‘lomroq va semizroq bo‘lib ko‘ringanidek, xuddi shunchalik yaqqol edi. O‘sha farq 1843-yilgi Muqaddas Kitobiy yilning oxirida (1844-yil 19-aprel), o‘n bokira haqidagi masalning kechikish vaqti yetib kelganida, yaqqol namoyon bo‘ldi.

The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.

Lakmus sinovi bo‘lgan uchinchi sinov 1844-yil 22-oktyabrni ifodalardi; o‘sha kuni, uch yildan so‘ng, “soat” yetib kelganida, Navuxadnazar shaxsan o‘zi hukm chiqarib, Doniyor va uch sodiq yigitni Bobilning dono kishilaridan “o‘n karra” afzal deb e’lon qildi. Doniyor kitobining to‘rtinchi bobini birinchi bob ustiga qo‘yish, 1798-yildagi “oxirzamon vaqti”dan boshlab Millerchilar tarixining yo‘l belgilarini hosil qiladi: 1840-yil 11-avgustda birinchi farishtaning xabariga kuch berilishi; 1844-yil 19-apreldagi birinchi umidsizlik; va 1844-yil 22-oktyabrdagi buyuk umidsizlik.

Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.

Millerchilar tarixining o‘ziga xos belgilarini aniqlashdan tashqari, bu ikki bob “satr ustiga satr” tarzida birlashtirilganda, birinchi farishtaning xabarini tasvirlaydi, ikki ming uch yuz kunlik asosiy ta’limotning mavzusi bo‘lgan vayron qiluvchi ikki kuchni aniqlaydi, shuningdek Doniyor o‘n ikkinchi bobidagi va Doniyor kitobi muhrdan yechilganda doimo sodir bo‘ladigan uch bosqichli sinov jarayonini ham ko‘rsatadi.

They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.

Ular, shuningdek, Nebukadnetsar 1798-yildagi donolarning ramzi sifatida, to‘rtinchi bobdagi ikkinchi tushi bilan bog‘liq holda, harakati haqiqiy protestant shoxiga aylanishi kerak bo‘lgan Uilyam Millerni ifodalashini ham aniqlaydilar. Adventizmning asosiy haqiqatlarini ifodalovchi Uilyam Millerning ishi Habakkukning ikki lavhasida tasvirlangan bo‘lib, Xudo o‘sha muqaddas lavhalarning har ikkalasini yaratishda yo‘l-yo‘riq bergan.

There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.

Miller bir necha bashoratli haqiqatlarni to‘g‘ri ko‘ra olmadi, chunki uning bashoratli tarixdagi nuqtayi nazari unga xarob qiluvchi uchta hokimiyat borligini anglashga yo‘l qo‘ymadi: nafaqat majusiylik (ajdarho), papalik (mahluq), balki murtad protestantizm ham (soxta payg‘ambar). Xudoning inoyatli tadbiri bilan, tarixdagi nuqtayi nazari bilan cheklangan Millerning o‘sha bashoratli tushunchalari Habakkukning ikki muqaddas lavhasida ifoda etilmadi.

Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.

Doniyorning to‘rtinchi bobidagi Navuxadnazarning ikkinchi tushi William Millerning ikkinchi tushini ifodalaydi. Har ikki tush “yetti vaqt”ga taalluqlidir, va Millarning tushi uning ishining 1863-yilda boshlangan rad etilishini ko‘rsatadi hamda bu holat Yarim Tun Nidosigacha kuchayib boradi. Har ikkala tush ham sochilib ketish davridan keyin qayta tiklangan shohlik bilan yakunlanadi. Shu sababli, 1798-yilda muhrdan yechilgan Ulay daryosi haqidagi vahiyga bevosita murojaat qilishimizdan oldin, Millerning ikkinchi tushini ko‘rib chiqamiz.

> “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 uzunligi taxminan o‘n dyuym, eni va bo‘yi olti dyuymdan bo‘lgan, qora daraxt va nafis qadama marvaridlar bilan g‘oyat san’atkorona bezatilgan bir sandiqcha yubordi. Sandiqchaga bir kalit biriktirilgan edi. Men darhol kalitni oldim-da, sandiqchani ochdim; shunda hayrat va taajjubimga ko‘ra, uning ichini har tur va har o‘lchamdagi javohirlar, olmoslar, qimmatbaho toshlar hamda har xil kattalik va qiymatdagi oltin va kumush tangalar to‘ldirib turganini ko‘rdim; va ular sandiqcha ichida o‘z-o‘z joylariga shu qadar go‘zal tartib bilan joylashtirilgan edilarki, shunday joylashgan holda ular faqat quyosh bilangina tenglashtirish 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 mazmunining porloqligi, go‘zalligi va qadr-qimmatidan nihoyatda quvongan bo‘lsa-da, bu ajoyib manzaradan yolg‘iz o‘zim bahra olish mening burchim emas, deb o‘yladim. Shuning uchun uni xonamdagi o‘rta stol ustiga qo‘ydim va kimda istak bo‘lsa, kelib bu hayotda inson ko‘rgan eng ulug‘vor va eng porloq manzarani tomosha qilishi mumkinligi haqida xabar tarqatdim.

> “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. 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.

> “Odamlar kira boshladilar; avval son jihatdan oz edilar, ammo bora-bora olomonga aylandilar. Ular ilk bor sandiqcha ichiga nazar tashlaganlarida, hayratga tushib, quvonchdan hayqirar edilar. Ammo tomoshabinlar ko‘paygach, hamma gavharlarni bezovta qila boshladi, ularni sandiqchadan chiqarib, stol ustiga sochib yuborar edi. Men egasi sandiqcha bilan gavharlarni yana mening qo‘limdan talab qiladi, deb o‘ylay boshladim; agar ularning sochilib ketishiga yo‘l qo‘ysam, ularni avvalgidek yana sandiqchadagi o‘z o‘rinlariga hech qachon joylay olmas edim; va zimmasimdagi javobgarlik bilan hech qachon yuzlasha olmasligimni his qildim, chunki u nihoyatda ulkan bo‘lur edi. Shunda men odamlardan ularga qo‘l tekkizmaslikni va ularni sandiqchadan chiqarmaslikni yolvorib so‘ray boshladim; ammo men qanchalik yolvorsam, ular shunchalik ko‘proq sochib yuborar edilar; endi esa ular ularni butun xona bo‘ylab, polga va xonadagi har bir mebel ustiga sochib yuborayotgandek tuyular edi.”

> “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.

> So‘ng men ko‘rdimki, ular haqiqiy javohirlar va tangalar orasiga sanoqsiz miqdorda qalbaki javohirlar va soxta tangalarni sochib yuboribdilar. Ularning tuban qilmishi va noshukurligidan qattiq g‘azablandim hamda buning uchun ularni koyib, malomat qildim; ammo men ularni qanchalik ko‘proq koyisam, ular haqiqiylari orasiga qalbaki javohirlar va soxta tangalarni shunchalik ko‘proq sochib yuborardilar.

> “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 g‘azabga to‘ldim va ularni xonadan siqib chiqarish uchun jismoniy kuch ishlata boshladim; ammo men bittasini chiqarayotganimda, yana uchtasi kirib kelib, kir-chir, qirindi, qum va turli xil axlatlarni olib kirar edi, toki ular ko‘zdan butunlay yashirinib qolgunicha haqiqiy javohirlar, olmoslar va tangalarning har birini qoplab yubordilar. Ular, shuningdek, mening sandig‘imni parcha-parcha qilib yirtib tashlab, uni axlat orasiga sochib yubordilar. Men o‘yladimki, mening qayg‘umga ham, g‘azabimga ham hech bir inson e’tibor bermayotgandek edi. Men butunlay tushkunlikka tushib, ruhdan cho‘kdim va 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. 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.

> “Men shu tarzda buyuk yo‘qotishim va zimmasimdagi javobgarlik uchun yig‘lab, aza tutib turganimda, Xudoni esladim va U menga yordam yuborishini sidqidildan so‘rab ibodat qildim. Shu zahoti eshik ochildi va bir odam xonaga kirdi; shunda odamlarning barchasi xonani tark etdi. U qo‘lida chang tozalaydigan cho‘tka tutgan holda derazalarni ochdi va xonadagi chang hamda axlatni supurib-tozalay boshladi.

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

> “Men undan iltijo qildimki, u tiyilsin, chunki xarobalar orasida sochilib yotgan ayrim qimmatbaho javohirlar bor 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.

> “So‘ng u tuproq bilan chiqindini, soxta javohirlar va qalbaki tangalarni supurib tashlar ekan, bularning hammasi bulutdek ko‘tarilib, derazadan tashqariga chiqib ketdi, va shamol ularni olib ketdi. Shovqin-suron ichida men bir lahzaga ko‘zlarimni yumdim; ularni ochganimda, barcha chiqindi yo‘qolgan edi. Qimmatbaho javohirlar, olmoslar, oltin va kumush tangalar esa xonaning hamma yeriga 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, so‘ng javohirlarni, olmoslarni, tangalarni hovuchlab yig‘ib, birortasi ham qolmaguncha, ularni sandiqchaga tashladi, garchi olmoslarning ayrimlari igna uchidan ham kattaroq bo‘lmasa-da.

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

> So‘ng u meni: “Kel va 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 sandiqqa ichiga qaradim, ammo ko‘zlarim bu manzaradan qamashib ketdi. Ular avvalgi ulug‘vorligidan o‘n karra ziyoda porlar edi. Men ularni sochib yuborib, tuproqda oyoq osti qilgan 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 mashaqqatlaridan hech qanday asar ko‘rinmas edi. Men quvonchimdan qichqirib yubordim, va o‘sha qichqiriq meni uyg‘otdi.” Early Writings, 81–83.

We will address Miller’s dream in the next article.

Millerning tushi masalasini keyingi maqolada ko‘rib chiqamiz.

The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.

Quyida Uilyam Millerning ikkinchi tushi uchun kirish keltiriladi; uni Jeyms Uayt Millerning tushini Advent Herald’da nashr etganida yozgan.

> “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 ikki yildan ortiq vaqt avval Advent Herald jurnalida nashr etilgan edi. Men o‘shanda u 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 Ecclesiastics 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.

> “Rabbiyning buyuk va dahshatli kunining yaqinlashayotganining alomatlari orasida Xudo tushlarni ham qo‘ygan. Qarang: Yoel 2:28–31; Havoriylar 2:17–20. Tushlar uch yo‘l bilan kelishi mumkin; birinchidan, «ko‘p tashvish tufayli». Qarang: Voiz 5:3. Ikkinchidan, Shaytonning iflos ruhi va aldoviga duchor bo‘lganlar, uning ta’siri orqali tushlar ko‘rishlari mumkin. Qarang: Qonunlar takrori 8:1–5; Yeremiyo 23:25–28; 27:9; 29:8; Zakariyo 10:2; Yahudo 8. Uchinchidan esa, Xudo O‘z xalqini farishtalar va Muqaddas Ruh vositachiligi orqali keladigan tushlar bilan har doim ham, hozir ham ozmi-ko‘pmi o‘rgatib kelgan va o‘rgatmoqda. Haqiqatning ravshan nurida turadiganlar, Xudo ularga qachon tush berganini biladilar; va bunday kishilar yolg‘on tushlar bilan 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 3:5. 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 bir payg‘ambar bo‘lsa, Men, Egamiz, O‘zimni unga vahiyda ayon qilaman va u bilan tushda gaplashaman.’ Sahroda sanash 12:6. Yoqub dedi: ‘Egamizning farishtasi menga tushda gapirdi.’ Ibtido 31:2. ‘Va Xudo suriyalik Lobonga kechasi tushida keldi.’ Ibtido 31:24. Yusufning tushlarini o‘qing [Ibtido 37:5–9], so‘ngra ularning Misrda qanday bajo bo‘lgani haqidagi qiziqarli hikoyani o‘qing. ‘Givonda Egamiz Sulaymonga kechasi tushida zohir bo‘ldi.’ 1 Shohlar 3:5. Doniyor kitobining ikkinchi bobidagi ulkan va muhim tasvir ham tushda berilgan edi, shuningdek yettinchi bobdagi to‘rt maxluq va hokazolar ham. Hirod go‘dak Najotkorni yo‘q qilishga urinayotganida, Yusufga tushda 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‘ladiki, deydi Xudo, Men O‘z Ruhimdan barcha insonlar ustiga to‘kaman; va o‘g‘illaringiz hamda 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.

> “Bashorat in’omi, tushlar va vahiylar orqali, bu yerda 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 cannot 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 tayin qildi: birinchidan havoriylar, ikkinchidan esa PAYG‘AMBARLAR,’ va hokazo. 1 Korinfliklarga 12:28. ‘PAYG‘AMBARLIK QILISHLARNI pisand qilmay qo‘ymang.’ 1 Salonikaliklarga 5:20. Shuningdek Havoriylar 13:1; 21:9; Rimliklarga 7:6; 1 Korinfliklarga 14:1, 24, 39 ga qarang. Payg‘ambarlar yoki payg‘ambarlik qilishlar Masih jamoatining binoyidligi 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 bunday narsalarning birortasiga ham ishonch bildira olmayman.’ To‘g‘ri, Shaytonning o‘z qalbakisi bor. U har doim soxta payg‘ambarlarga ega bo‘lgan, va albatta biz ham uning mana shu aldov va zafarining so‘nggi soatida bundaylarni kutishimiz mumkin. Qalbakisi mavjud bo‘lgani uchun bunday maxsus vahiylarni rad etadiganlar, xuddi shunday asos bilan bir qadam nariga o‘tib, Xudo hech qachon insonga tushda yoki vahiyda O‘zini ayon qilmagan, deb inkor etishlari ham 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 ayon qilgan vositadir. Shu vosita orqali U payg‘ambarlarga so‘zlagan; U bashorat in’omini Injil jamoatining in’omlari qatoriga qo‘ygan va tushlar hamda vahiylarni «OXIRGI KUNLAR»ning boshqa alomatlari qatoriga 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.” James White.

> “Yuqoridagi mulohazalardagi maqsadim e’tirozlarni Muqaddas Yozuvlarga muvofiq tarzda bartaraf etish va o‘quvchining ongini quyidagilar uchun tayyorlashdan iborat bo‘lgan.” James White.

Back to Articles