“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Vahiy kitobida Muqaddas Kitobning barcha kitoblari uchrashadi va nihoyasiga yetadi. Mana, bu Doniyor kitobining to‘ldiruvchisidir.” Havoriylarning faoliyati, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Yuhanno tomonidan “Iso Masihning Vahiyi” deb ta’riflangan haqiqat — Yahudo qabilasining Arsloni tomonidan 2023-yil iyulidan beri O‘z xalqi uchun muhrlari yechib kelinayotgan haqiqat — Doniyor kitobi Vahiy kitobi bilan birlashtirilganda kamolga yetkaziladi. Doniyor kitobining ikkinchi bobi, oxirgi kunlardagi mahluq surati sinovi doirasida ikkinchi farishtaning xabarini ifodalaydi. U sinov jarayonini va sinovning muayyan davrini aniqlab beradi.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Doniyor kitobining ikkinchi bobidagi davr va jarayon, Doniyorning yetmish yillik asirligi bilan ifodalangan holda, Millerchi tarixidagi protestantlarning sinov davrini timsolladi. Protestantlar o‘zlarining sinov jarayonida muvaffaqiyatsizlikka uchradilar va Rimning qizlariga aylandilar. Payg‘ambarlikda qiz o‘z onasini timsollaydi; Rim esa payg‘ambarlikdagi bir yirtqichdir. Ularning muvaffaqiyatsizligi va keyinchalik Rimning qizlariga aylanishi bizning hozirgi tariximizdagi yirtqichning surati sinovini timsollaydi, chunki ular yirtqichning suratiga aylandilar. Shunday ekan, bizning hozirgi sinov jarayonimiz Doniyorning yetmish yillik asirligi, shuningdek Millerchi harakati davridagi ikkinchi farishtaning xabari tarixi orqali ifodalanadi.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

2001-yil 11-sentyabrda boshlangan ikkinchi farishtaning xabari tarixida muayyan bir davr va sinov jarayoni mavjud bo‘lib, bu ramziy tarzda Navuxadnazar ko‘rgan hayvonlar haqidagi surat-tush bilan ifodalanadi; zero Muqaddas Kitob bashoratida shohlik ham hayvon hisoblanadi. Navuxadnazar va xaldeylarning diniy elita vakillari sinovdan o‘ta olmaydiganlarni, Doniyor va uch sodiq yigit esa sinovdan o‘tadiganlarni ifodalaydi. Boshqacha tuyulishi mumkin, biroq Navuxadnazarning muvaffaqiyatsizligi Doniyor kitobining uchinchi bobida tasdiqlanadi.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Daniel kitobining birinchi va ikkinchi boblarida tasvirlangan sinov jarayonida, Vahiy kitobida yaqinda bayon etilgan haqiqatlarga mos keladigan muayyan bashoratli belgilash nuqtalari mavjud. Birinchi bobda “o‘n kun” samoviy taomni yegani tufayli Danielning yanada chiroyliroq va semizroq qiyofani namoyon etishiga olib kelgan sinov davrini ifodalagan, boshqa hadimlar toifasi esa shohning taomini yeganlarning qiyofasini namoyon etgan edi. Shoh, bashoratli ma’noda, saltanatdir, va bashoratli ma’noda shoh yoki saltanat, shuningdek, hayvondir. Qiyofasi shohning taomini yeyish natijalarini namoyon etganlar, hayvonning qiyofasini namoyon etgan edilar.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Doniyor kitobining ikkinchi bobida Doniyor Navuxadnazar ko‘rgan tasvirga oid tushning yashirin “sir”ini anglash uchun ibodat qilayotgan edi. U tushning o‘zi nima ekanini ham, uning ma’nosi nima ekanini ham bilishi kerak edi. U oxirgi kunlarda Iso Masihning Vahiyining muhrdan ochilishi bilan bog‘liq sirlarni anglashga intilayotganlarni ifodalaydi, chunki Iso Masihning Vahiyining muhrdan ochilishi sinov muddati yopilishidan oldin muhrdan ochiladigan so‘nggi bashoratli “sir”dir. Barcha payg‘ambarlar, shu jumladan Doniyor ham, oxirgi kunlarni ko‘rsatib bermoqdalar. Doniyorning “sir”ni anglashga bo‘lgan intilishi hayot-mamot masalasi edi; xuddi shuningdek, oxirgi kunlarda Xudoning xalqi uchun hayvonning tasviri sinovi ham shundaydir.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“Rabbiy menga yirtqichning surati sinov muddati yopilishidan oldin shakllantirilishini ravshan ko‘rsatdi; chunki bu Xudoning xalqi uchun buyuk sinov bo‘lib, ular orqali ularning abadiy taqdiri hal etiladi.” Manuscript Releases, 15-jild, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Daniyorning “sir”ni anglashga intilganidagi ibodati, oxirgi kunlarda Xudoning xalqining tarixidagi muayyan bir yo‘l belgini ifodalaydi. Doniyor kitobi oxirgi kunlarda “ibodat” yo‘l belgisini belgilab beruvchi ikki guvohni taqdim etadi. O‘sha yo‘l belgisi har bir islohot chizig‘ining ikkinchi xabari bilan ifodalangan vaqt davrida joylashgandir.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Har ikkala ibodatning bashoratli manzarasi yetmish yillik asirlikdir; bu, ramz sifatida, Levilar yigirma oltinchi bobdagi “yetti vaqt”ni ifodalaydi. Doniyor ikkinchi bobning birinchi oyatida “Navuxadnazar” nomi takrorlangan bo‘lib, Muqaddas Yozuvlarda bir so‘zning takrorlanishi ikkinchi farishtaning xabarining ramzidir.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Opa Uaytning yozuvlarida Doniyor kitobining uchinchi bobini yakshanba qonunining ramzi sifatida ko‘rsatadigan bir necha murojaatlar mavjud. Doniyor kitobining birinchi bobi birinchi farishtaning xabariga xos bo‘lgan har bir xususiyatni o‘zida mujassam etadi, va bizga shuni anglatishadiki, birinchi va ikkinchi xabarsiz uchinchi xabar (Doniyor kitobining uchinchi bobi) bo‘lishi mumkin emas.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Yirtqichning surati sinovi Ellen White tomonidan inoyat eshigi yopilishidan va muhrlanishimizdan oldin o‘tishimiz lozim bo‘lgan sinov sifatida ta’riflangan. Doniyor kitobining uchinchi bobida musiqa chalina boshlaganda, ramziy ma’noda inoyat eshigi yopildi, chunki uchinchi bob Yakshanba qonunini ifodalaydi. Navuxodonosorning musiqasi Tir fohishasi ramziy yetmish yil davomida unutilganidan so‘ng, o‘sha davrning oxirida yer yuzining shohlariga kuylashni boshlaydigan ohangni ifodalaydi.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

O‘sha kunda shunday bo‘ladiki, Tir yetmish yil davomida, bir podshohning kunlaridek, unutiladi; yetmish yilning oxirida esa Tir fohishadek qo‘shiq aytadi. Arfani ol, ey unutilgan fohisha, shaharni aylanib chiq; yoqimli navolar chal, ko‘p qo‘shiqlar ayt, toki seni eslasinlar. Va shunday bo‘ladiki, yetmish yilning oxiridan keyin Egamiz Tirni yo‘qlaydi, va u o‘z haqiga qaytadi hamda yer yuzi uzra barcha dunyo saltanatlari bilan fohishalik qiladi. Ishayo 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Uayt opa-singil uch farishtaning xabarlarini uchta sinov sifatida ta’riflaydi.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Birinchi va ikkinchi farishtalarning xabarlari ostida Kuyovni qarshi olish uchun chiqqanlarning ko‘pchiligi dunyoga berilishi lozim bo‘lgan uchinchi, ya’ni so‘nggi sinovchi xabarni rad etdilar; va oxirgi da’vat yangraganida ham shunga o‘xshash bir munosabat tutiladi.” Review and Herald, 1899-yil 31-oktyabr.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Bir necha guvohlik asosida, Doniyor kitobining ikkinchi bobi — ikkinchi farishtaning xabaridir. Birinchi farishtaning quvvat bilan ta’minlanishidan to hukmgacha bo‘lgan tarix, Doniyor asirligining yetmish yili orqali ifodalangan tarixdir. Doniyorning ikkinchi bobdagi ibodatining vaziyati yetmish yil ichida sodir bo‘ladi, bu esa “yetti vaqt”ning ramzidir.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

To‘qqizinchi bobning ibodati yetmish yilga to‘g‘ridan-to‘g‘ri ishora bilan boshlanadi. Har ikkala ibodatning ham payg‘ambarlik manzarasi bir xildir. Ular ayni bir ibodatning turli jihatlarini ifodalaydi, biroq ikkalasi ham “yetti vaqt”ning ayni bir manzarasiga joylashtirilgan bo‘lib, har ikkisi ham oxirgi kunlardagi bir yuz qirq to‘rt ming kishining tarixida joylashgan “ibodat” waymarkiga mos keladi.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Doniyor to‘qqizinchi bobda ibodat qilganida, u Bobilliklar shohligidan Midiyaliklar va Forslar shohligiga o‘tishdagi bashoratli “o‘tish davri” ichida edi. Bu o‘tish nuqtasi, shuningdek, bir waymarkdir va u uchinchi farishta harakatidagi xuddi o‘sha o‘tish nuqtasiga ham mos keladi; o‘sha paytda Xudoning xalqi ko‘chada “Laodikeyaliklar” sifatida o‘ladi va qabridan “Filadelfiyaliklar” sifatida chiqadi. Birinchi farishta harakatining o‘tish nuqtasi ham Doniyorning o‘tish nuqtasiga, ham uchinchi farishta harakatiga mos keladi, va bu uchalasi ham Levilar yigirma oltinchi bobdagi “yetti vaqt” bilan bevosita bog‘langan. Millerchi harakatda Filadelfiyadan Laodikeyaga o‘tish 1856 yilda “yetti vaqt” haqidagi “yangi nur”ning kelishi bilan, hamda 1863 yilda “yetti vaqt”ning butunlay rad etilishi bilan yuz berdi. Doniyor to‘qqizinchi bobda, Millerchilar davridagi birinchi farishta harakati va bizning davrimizdagi uchinchi farishta harakati — bularning barchasi o‘zaro mos keladigan bir o‘tish nuqtasiga ega, va bu uchala o‘tish nuqtasi ham “yetti vaqt” konteksti ichida joylashgan.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Sinov jarayonining tarixida Doniyor o‘zi qabul qilgan nurni avval uch hamrohiga ulashadigan xabarchini ifodalaydi; shu tariqa u sahroda nido qiluvchi “ovoz” bo‘lgan “Ilyos”ning payg‘ambarlik vazifasini timsollaydi.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

Doniyor kitobining ikkinchi bobidagi “sir” Muqaddas Kitob bashoratidagi sakkizinchi shohlik “yettidan” ekanini aniqlab beradi. Muqaddas Kitob bashoratidagi shohliklarning ilk tasviri sifatida, shu bois u Vahiy kitobining o‘n yettinchi bobida uchraydigan Muqaddas Kitob bashoratidagi shohliklarning so‘nggi tasviri bilan bog‘lanadi. Sakkizinchi shohlik, avvalgi “yetti” shohlikdan bo‘lgani uchun, ajdarho, mahluq va soxta payg‘ambarning uch tomonlama ittifoqi sifatida zamonaviy Bobilni barpo etadigan o‘tish nuqtasini nazarda tutadi. Nebukadnazar ko‘rgan haykal haqidagi tush, pirovardida, bashorat tarixining sakkizinchi yer yuzidagi shohligini aniqlab beradi.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Muqaddas Kitob bashoratida shohlik bir hayvondir; shu bois, Navuxadnazar ko‘rgan but haqidagi tush bilan ifodalangan haqiqat Vahiy kitobining o‘n yettinchi bobida ham aniqlab ko‘rsatilgan oxirgi hayvonga doir ilk ishoradir. Shuning uchun, Navuxadnazarning tushi pirovardida sakkizinchi va oxirgi hayvonning surati haqidagi tushdir. Bu — “hayvonning surati” haqidagi tushdir.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Buning o‘ziyoq uchinchi farishtaning harakatida yuz beradigan o‘tish nuqtasini anglash muhimligining tasdig‘idir, biroq “sir” 2020-yil 18-iyuldan keyin kelgan tarix haqida avvalgi maqolalar aniqlab kelgan ko‘p narsalarni birlashtirib, mustahkamlaydigan kalit hamdir. O‘sha maqolalarda Doniyorning yetmish yillik asirligi orqali ifodalangan muqaddas islohot harakatlarining har biridagi to‘rtta belgi nuqtasi doimo ayni bir mavzuga ega ekani bayon etilgan.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Masih davridagi o‘sha to‘rt yo‘lko‘rsatkich “o‘lim va tirilish” konteksti ichida belgilangan edi. Birinchi xabarning quvvatlantirilishini ifodalagan birinchi yo‘lko‘rsatkich Masihning suvga cho‘mishi bo‘lib, u o‘lim va tirilishning ramzi edi. O‘sha tarixdagi birinchi hafsalasizlikni ifodalovchi ikkinchi yo‘lko‘rsatkich Lazarning o‘limi va tirilishi edi. Uchinchi yo‘lko‘rsatkich Quddusga tantanali kirish bo‘lib, u Yarim Tun Nidosini ifodalar edi. Masih O‘zining o‘limi va tirilishi sari ketayotgan edi, o‘lim va tirilishning tirik vakili bo‘lgan Lazar esa yurishni boshqarib borayotgan edi. Lazar, shuningdek, Yarim Tun Nidosi e’lon qilinishi davomida Xudoning xalqi “muhrlanishini” ham belgilab beradi.

“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Bu toj kiydiruvchi mo‘jiza — Lazarni tiriltirish — Xudoning O‘z ishiga va O‘zining ilohiylik haqidagi da’vosiga muhr bosishi kerak edi.” Asrlar istagi, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Hukmning to‘rtinchi yo‘l belgisi xoch edi; u, shuningdek, o‘lim va tirilish ham edi. Bu to‘rt yo‘l belgisining davri Doniyorning yetmish yillik asirligi bilan ifodalanadi.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Millerchilar tarixida asosiy mavzu “bir kun — bir yil tamoyili” edi va 1840-yil 11-avgust ana shu tamoyilning tasdig‘i bo‘ldi. Birinchi hafsalasi pir bo‘lishi bir kun — bir yil tamoyilining noto‘g‘ri qo‘llanishi natijasi edi. Yarim Tun Faryodi ikki ming uch yuz yillik bashorat hamda ikki ming besh yuz yigirma yillik bashorat bilan bog‘liq holda bir kun — bir yil tamoyilining mukammallashuvi edi, so‘ngra o‘sha bir kun — bir yil bashoratlari 1844-yil 22-oktabrda amalga oshganida Tergov Hukmi boshlandi. Millerchilar tarixidagi barcha to‘rtta belgi-marraning mavzusi “bir kun — bir yil tamoyili” edi. O‘sha to‘rtta belgi-marra davri Doniyorning yetmish yillik asirligi bilan ifodalanadi.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Shoh Dovud kunlarida mavzu “Xudoning sandig‘i” edi. Dovud qudrat bilan ta’minlangach, u sandiqni Dovud shahriga olib kelishga qaror qildi.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Dovud oldinga yurib, tobora ulug‘vor bo‘lib bordi, va Sarvari Olam Egasi — Xudovand — u bilan edi. 2 Shohlar 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Birinchi hafsalasi pir bo‘lish Uzza sandiqga qo‘l tekkizib gunoh qilganida yuz berdi. Uchinchi yo‘l belgisi esa Dovud Uzzaning isyonidan beri sandiq saqlanib kelgan Gittlik Obed-Edomning xonadonini Egamiz barakalaganini anglagan paytda bo‘ldi. Shundan so‘ng Dovud Quddusga tantanali kirib borishi uchun sandiqni olib keldi (faqat buning ortidan uning xotini Dovudning kirib kelishiga nisbatan o‘rinsiz g‘azab va “hafsalasi pir bo‘lish”ni namoyon qildi). O‘sha to‘rtta yo‘l belgilarining har biri sandiq orqali ifodalanadi. O‘sha to‘rtta yo‘l belgisining davri Doniyorning yetmish yillik asirligi orqali ifodalanadi.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

2001-yil 11-sentyabrda “uchinchi Voy”ning Islom(i) qo‘yib yuborildi, so‘ng esa jilovlandi. 2020-yil 18-iyul Islomning roli haqidagi muvaffaqiyatsiz bashorat edi. O‘lik quruq suyaklarga hayot baxsh etadigan xabar “to‘rt shamol”dan keladi; ular Islomning timsoli bo‘lib, Yarim tun nidosi xabarini ifodalaydi. Qo‘shma Shtatlardagi Yakshanba qonunining milliy murtadligidan keyin keladigan milliy halokat “uchinchi Voy”ning Islomi orqali yuzaga keltiriladi. O‘sha to‘rt alomatdan iborat davr Doniyorning yetmish yillik asirligi orqali ifodalanadi.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Birinchi farishtaning harakati uchinchi farishtaning harakatini ifodalaydi, va Millerchilar tarixidagi Yarim Tun Faryodi xabari birinchi umidsizlikni yuzaga keltirgan muvaffaqiyatsiz bashoratning tuzatishi edi.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Ko‘ngli qolganlar Muqaddas Yozuvlardan o‘zlari kechikish davrida ekanliklarini va vahiyning bajo bo‘lishini sabr bilan kutishlari lozimligini ko‘rdilar. Ularni 1843-yilda o‘z Rabbilarini kutishga undagan ayni dalillar, U zotni 1844-yilda kutishlariga ham sabab bo‘ldi.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Nashvillga qilingan islomiy hujumning ayni dalili, yakshanba ibodatining majburan joriy etilishiga javoban yuz beradigan Nashvillga hujumning ham dalilidir. Bashorat Ruhi yozuvlari hech qachon muvaffaqiyatsiz bo‘lmaydi. Nashvillga hujum haqidagi bashorat Bashorat Ruhi yozuvlarida bayon etilgan. Nashvill haqidagi bashorat amalga oshadi, biroq Nashvillga qilingan hujum haqidagi bashorat, xuddi Millerchilar tarixida bo‘lgani kabi, ilgari muvaffaqiyatsiz chiqqan bashoratning tuzatilishiga asoslanadi. U “hukm”ni ifodalovchi to‘rtinchi waymarkda amalga oshadi.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Iso har doim oxirni boshlanish orqali tasvirlaydi, va 2001-yil 11-sentabrdagi birinchi yo‘l-belgi Islom tomonidan qilingan hujum bo‘lgan edi; shuning uchun Yakshanba qonunining hukmi paytida Nashvillga Islomiy hujum bo‘ladi. Bu boshqa nishonlarni ham o‘z ichiga olishi ehtimoldan xoli emas, biroq Yarim tun faryodining xabari birinchi ko‘ngilsizlikni keltirib chiqargan xabarning tuzatishidir. Birinchi ko‘ngilsizlik bashoratga vaqt unsurini tatbiq etish gunohi tufayli yuzaga kelgan edi, Ellen Uaytning so‘zlari tufayli emas.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Birinchi xabarning “quvvatlantirilishi”dan boshlanadigan to‘rtta yo‘lbelgining (Daniel kitobida bu ramziy yetmish yilning boshida sodir bo‘ladi) doimo bir xil mavzu tomonidan boshqarilishini anglash muhimdir. Agar siz 2001-yil 11-sentabrni bashoratning bajo bo‘lishi sifatida qabul qilgan bo‘lsangiz, siz bashoratga ko‘ra “yashirin kitob”ni yegansiz. Aslida juda ozchilik bu haqiqatni yedi, ammo Doniyor timsolida ko‘rsatilganidek, qalblarida o‘zlarini Bobilning taomidan harom qilmaslikka qat’iy qaror qilgan ayrimlar bor edi. Shunga qaramay, 2001-yil 11-sentabr bashoratning bajo bo‘lishi bo‘lganiga ishonishini da’vo qiladigan, biroq bu Islom emas, balki Bush oilasi, yoki globalistlar, yoki iyezuitlar, yoki Markaziy razvedka boshqarmasi (CIA), yoxud zamonaviy fitna nazariyotchilari tez-tez ishga soladigan odatiy gumondorlarning qandaydir birikmasi bo‘lgan, deb bahs yuritadiganlar ham bor. Iso Alfa va Omega sifatida oxirni boshlanish orqali ko‘rsatganidek, agar biz 2001-yil 11-sentabrda bashoratga ko‘ra nimaning ifodalanganligi borasida xato qilsak, unda biz bashoratli “haqiqat” Kalomini to‘g‘ri taqsimlash qobiliyatimizni barbod qilayotgan bo‘lamiz.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

Millerchilar tarixidagi birinchi xabarning “quvvatlanishi” ikkinchi Vayning Islomiga to‘g‘ri kelgan edi, va o‘sha quvvatlanish 2001-yil 11-sentabrda uchinchi Vayning Islomi orqali yuzaga kelgan quvvatlanishni timsollagan edi.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Birinchi yo‘l belgisi oldidagi Islom, oxirgi yo‘l belgisi oldidagi Islomni aniqlab beradi. Oxirgi yo‘l belgisi hukmni ifodalaydi, va Qo‘shma Shtatlar Yakshanba qonuni paytida hukm qilinadi. Bu Hizqiyoning o‘ttiz yettinchi bobidagi ikkinchi xabardirki, o‘liklarni hayotga keltiradi, va o‘sha xabar uchinchi yo‘l belgisining xabari bo‘lib, u Yarim tun nidosidir. U, Masihning Islomning timsoli bo‘lgan “eshak” ustida minib tantanali kirib kelishi bilan oldindan ko‘rsatilganidek, muhrlash xabaridir. Yarim tun nidosining muhrlash xabari Islom orqali olib boriladi.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Sion qiziga aytinglar: mana, Sening Shohing oldingga kelmoqda, muloyim holda, eshakka minib, eshakning bolasi — quluniga minib kelmoqda. Matto 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Hizqiyolning ikkinchi bashorati “to‘rt shamol”dan keladi; bu esa Islomning ham timsolidir. Bu haqiqat borasida aniq-ravshan bo‘lish mutlaqo zarurdir, chunki Yarim Tun Nidosi bo‘lgan xabar uchinchi Voyning Islomini, Yakshanba qonuni vaqtida Amerika Qo‘shma Shtatlari ustiga hukm keltiradigan hamda farmondan keyin yuz beradigan milliy xaroblikni keltirib chiqaradigan qudrat sifatida aniqlovchi xabardir.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Vahiy kitobining Yetti Karnayi ham butparast Rim, ham papalik Rimi tomonidan yakshanba kuniga ibodat qilishning majburan joriy etilishiga nisbatan Xudoning hukmlari edi.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Birinchi to‘rtta Karnay Konstantin milodiy 321-yilda birinchi Yakshanba qonunini joriy etganidan keyin butparast Rimga qarshi yuborildi.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Beshinchi va oltinchi Karnaylar (ular, shuningdek, Islomning birinchi va ikkinchi Voylari hamdir) milodiy 538-yilda Orlean Kengashida qabul qilingan papalik yakshanba qonuni uchun Xudoning papalik Rimiga qarshi chiqarilgan hukmlari edi.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Yettinchi Karnay (Islomning uchinchi Voyiga teng) — yaqin kelajakda Qo‘shma Shtatlar yakshanba kunidagi ibodatni majburan joriy etganida, uning ustiga keltiriladigan hukmdir.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Uchinchi “Voy”ning Islom'i 2001-yil 11-sentyabrning birinchi yo‘lbelgisini ifodalaydi. 2020-yil 18-iyulda Islomning Nashvillga hujumi haqidagi amalga oshmagan bashorat esa birinchi umidsizlikni, ikkinchi yo‘lbelgini ifodalaydi. Hizqiyolning o‘ttiz yettinchi bobidagi ikkinchi bashoratida tasvirlanganidek, Islomning “to‘rt shamol”i haqidagi xabar Yarim tunda yangragan nido — uchinchi yo‘lbelgini, so‘ngra esa 2020-yil 18-iyuldagi amalga oshmagan bashoratning Yakshanba qonunida ro‘yobga chiqishi to‘rtinchi yo‘lbelgini ifodalaydi. Bular Doniyorning yetmish yillik asirligi orqali tasvirlangan bir yuz qirq to‘rt mingning bashoratli tarixida sodir bo‘ladigan to‘rtta bashoratli yo‘lbelgidir.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Yarim Tun Faryodi xabarining tan olinishi, Doniyor Navuxadnazar ko‘rgan haykal haqidagi tushni anglash uchun ibodat qilganida, unga timsol orqali ochib berilgan “sir”ning asosiy unsuridir. Uning ibodati Vahiy o‘n bir bobdagi ikki guvohning uch yarim kunlik o‘limi nihoyasida joylashgan yo‘l belgisidir. Doniyorning to‘qqizinchi bobda qayd etilgan Levilar yigirma olti bobiga oid ibodati Doro hukmronligining birinchi yilida bo‘lgan. Bu esa uning ibodatlarini o‘tish nuqtalariga joylashtiradi.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Millerchilar tarixidagi o‘tish nuqtasi 1856 yil bo‘ldi; chunki James va Ellen Whitega ko‘ra, o‘sha yili Millerchilar harakati Filadelfiyadan Laodikeyaga o‘tdi. Aynan shu yilda Hiram Edsonning Review and Herald maqolalarida “yetti vaqt” haqidagi “yangi nur” paydo bo‘ldi, biroq 1863 yilda (“yetti vaqt” keyin) “yetti vaqt” butunlay rad etildi. Doniyor Muqaddas Kitob bashoratidagi birinchi va ikkinchi shohliklar o‘rtasidagi o‘tish nuqtasida “yetti vaqt”ning “tarqalishi” uchun “davo” deb belgilangan “ibodat”ni qildi.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Uch yarim soni ming ikki yuz oltmish yilning ramzidir, u esa o‘z navbatida “yetti vaqt”ning ramzidir. 2020-yil 18-iyulda “Future for America”ning Laodikiya harakati Xudoning bashoratli xabarni endi hech qachon vaqtga osib qo‘ymaslik haqidagi amriga qarshi isyonni namoyon etdi. Shundan so‘ng bu harakat Vahiy o‘n birinchi bobdagi, Hizqiyolning quruq o‘lik suyaklar vodiysidan o‘tuvchi ko‘chada “o‘ldirildi” va “sochib yuborildi”. O‘sha “sochib yuborilish” vaqtining oxirida, u o‘n bokira haqidagi masaldagi “kechikish vaqti” ham bo‘lib, ular hozir “uch yarim” kunlik “sahro” ichidan yangrayotgan “nido qiluvchi ovoz” tomonidan o‘z qabrlaridan chaqirib chiqarilmoqda.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Xuddi Millerchilar oxir-oqibat Matto yigirma beshinchi bob va Xabaqquq ikkinchi bobdagi “kechikish vaqti”da ekanliklarini anglaganlari kabi, “ikki o‘lik guvoh” ham “sahrodagi ovoz” qichqirgan paytda qayerda turganliklarini anglashlari shart. Ular o‘zlarining “tarqalgan” ekanliklarini anglashlari kerak. Bu anglash “ibodat”ga chaqiriqdir, ammo shunchaki ibodatga emas; bu Doniyorning Levilar yigirma olti bobdagi ibodatiga chaqiriqdir. O‘sha aniq ibodatsiz hech qanday uyg‘onish bo‘lmaydi. Uyg‘onish Laodikeyadan Filadelfiyaga o‘tish nuqtasini belgilaydi va Doniyor ikkinchi bobdagi Navuxadnazar haykali tasdiqlaganidek, yettidan bo‘lgan sakkizinchining bashoratli hodisasini yuzaga keltiradi.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Tavba va e’tirofning o‘sha ibodati ado etilgach, va’da shuki, Xudo shunda O‘z ahdini esga olib, tarqalib ketgan O‘z xalqini to‘playdi. Hizqiyolning birinchi bashorati suyaklarni bir joyga yig‘di, so‘ng uning “to‘rt shamol” haqidagi bashorati endigina tug‘ilgan “Filadelfiyaliklar”ni qudratli bir qo‘shinga aylantirdi… Vahiy kitobining o‘n birinchi bobiga ko‘ra, o‘sha qudratli qo‘shin keyin “farishtalar buluti” bilan “osmonga ko‘tarilishi” kerak edi. Shunda ular Rabbiyning “bayrog‘i”dir.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

Yahudo qabilasining Arsloni hozir ochib berayotgan Doniyor ikkinchi bobning “siri”, “yettitadan bo‘lgan sakkizinchi” hodisasini tasdiqlaydi… va Doniyor ikkinchi bobdagi har bir boshqa bashoratli unsur ham Vahiy o‘n birinchi bobdagi ikki guvohning bashoratli ketma-ketligiga muvofiq keladi. Vahiy kitobining o‘n birinchi bobidagi ikki guvoh, Yakshanba qonuni yuz beradigan ayni o‘sha “soat”da “bayroq sifatida ko‘tariladi”, chunki ular Vahiy kitobining o‘n birinchi bobidagi “buyuk zilzila” paytida ko‘tariladilar. “Buyuk zilzila” shaharning o‘ndan bir qismini vayron qiladi, va Qo‘shma Shtatlar “o‘nta shoh”ning bosh shohidir, xuddi Fransiya ham shunday bo‘lganidek, qachonki Fransuz inqilobining “zilzilasi” Vahiy kitobining o‘n birinchi bobining bajo bo‘lishida Fransiyani yo‘q qilgan bo‘lsa.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

O‘sha zilzilaning mukammal bajo bo‘lishi “yer” hayvoni ustida amalga oshadi, va yer hayvoni shohligidagi yakshanba qonuni bir silkinishni yuzaga keltiradi. Vahiy kitobining o‘n birinchi bobidagi “zilzila”ning mukammal bajo bo‘lishi — “yer” hayvoni “silkitilgan” va milliy murtadlik ortidan milliy halokat kelgan paytdagi yakshanba qonunidir. O‘sha soatda ikki guvoh “bayroq kabi ko‘tariladi”. Ular “bulutlarda osmonga ko‘tariladilar”, xuddi Masih osmonga oxirgi marta ko‘tarilganidek. Uning oxirgi kunlarda Xudoning xalqini ifoda etuvchi, va ular ham bayroq kabi osmonga ko‘tarilishi lozim bo‘lgan shogirdlarga aytgan so‘nggi so‘zlari Havoriylar kitobida qayd etilgan.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Va U ularga dedi: “Ota O‘z hokimiyati ostiga qo‘ygan zamonlaru fursatlarni bilish sizlarga tegishli emas. Lekin Muqaddas Ruh ustingizga tushgach, siz kuch-qudrat olasizlar; va Quddusda, butun Yahudiyada, Samariyada va yerning eng chekka joyigacha Menga guvoh bo‘lasizlar.” Va U bu so‘zlarni aytgach, ular qarab turganlarida, yuqoriga ko‘tarildi; va bir bulut Uni ularning ko‘z o‘ngidan olib ketdi. Havoriylar 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

“Bayroq” bo‘ladiganlar, agar “bayroq”ning ishini ado etish uchun Muqaddas Ruhning qudratini qabul qilmoqchi bo‘lsalar, “vaqtlar va fasllar”ning tatbiqidan yuz o‘girishlari kerak.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

Ikkinchi bobda Doniyorga ochib berilgan “sir” — sinov muddati yopilishidan sal oldin muhrdan chiqariladigan Iso Masihning Vahiysi siridir. O‘sha “sir” “Yetti Momaqaldiroq”ning “yashirin tarixi”ni o‘z ichiga oladi. Bu tarix ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harfini birlashtirish orqali hosil qilingan ibroniycha so‘z asosida tuzilgan. O‘sha harflar birlashtirilganda, ular ibroniycha “haqiqat” so‘zini hosil qiladi. Iso “haqiqat”dir, va U ayni paytda Birinchi hamda Oxirgidir. Bu uch harf har bir buyuk islohot harakatining tuzilishini ifodalaydi, chunki ular birinchi, ikkinchi va uchinchi farishtalarni ifodalaydi. Ular Doniyorning o‘n ikkinchi bobida “poklanib, oqartirilib va sinalib” deb tasvirlangan uch bosqichli poklanish jarayonini ifodalaydi. Bu uch bosqichli sinov va poklanish jarayoni yigirma yildan ortiq vaqt davomida Future for America tomonidan taqdim etib kelindi, ammo endilikda u muqaddas islohot yo‘llari ichidagi “yashirin tarix”ni ifodalashi aniqlangan. O‘sha “yashirin tarix” — sinov muddati yopilishidan sal oldin, shu paytgacha muhrlab qo‘yilgan “Yetti Momaqaldiroq”ning mukammal bajo kelishidir.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Qadimdan beri Yetti Momaqaldiroq “birinchi va ikkinchi farishtalarning xabarlari ostida sodir bo‘lgan voqealarning bayoni”ni ifodalashi, shuningdek, “o‘z tartibi bilan oshkor etiladigan kelajak voqealari”ni ham ifodalashi tushunib kelingan. Endi esa “haqiqat”ning Vahiyi orqali ma’lum bo‘ldiki, islohot chizig‘ining so‘nggi uchta yo‘l belgisi Yetti Momaqaldiroqning “yashirin tarixi”dir. O‘sha yo‘l belgilari “birinchi” umidsizlikdan boshlanib, “oxirgi” umidsizlik bilan tugaydi. O‘rtadagi yo‘l belgisi Yarim Tun Nidosidir. Birinchi umidsizlik “kechikish vaqti”ning boshlanishini belgilaydi, u esa Yarim Tun Nidosida nihoyasiga yetadi. Yarim Tun Nidoning xabari “hukm”da tugaydi, u yerda oxirgi umidsizlik belgilanadi.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Doniyor kitobining ikkinchi bobidagi birinchi umidsizlik shundan iborat ediki, Doniyor o‘zining “o‘lim farmoni” ostiga qo‘yilganini anglab yetdi. Shundan so‘ng u “vaqt” so‘radi va shu tariqa “kechikish vaqti”ning boshlanishini belgiladi. Bu esa uni “sir”ni anglashga olib keldi; bu “Yarim Tundagi Faryod” xabaridir va keyin u Navuxadnazar huzurida taqdim etildi, toki u Doniyorning xabarini “hukm qilsin”.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Doniyor taqdim etgan tush va uning ta’biriga Navuxadnazar chiqargan “hukm” Yetti Momaqaldiroqning “yashirin tarixi”ni ifodalovchi uchta yo‘l-belgisining uchinchisini belgilaydi. O‘sha hukm Doniyor kitobining uchinchi bobida ham qayta ko‘tariladi; bu esa Doniyor va Vahiy kitoblarida qat’iy qo‘llanilgan tamoyilni ifodalaydi, ya’ni o‘sha tamoyil “takrorlash va kengaytirish”dir.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Uchinchi bobni keyingi maqolada ko‘rib chiqamiz, ammo bu yerning o‘zidayoq ta’kidlash joizki, uchinchi bobdagi uchinchi yo‘lbelgisining hukmi birinchi hafsalapirlik tomonidan timsollangan so‘nggi hafsalapirlikni aniqlab beradi. Yetti momaqaldiroqning “yashirin tarixi” uchta yo‘lbelgisini ko‘rsatadi; u hafsalapirlik bilan boshlanib, hafsalapirlik bilan yakunlanadi. Doniyor kitobining ikkinchi bobida birinchi hafsalapirlik Navuxadnazar tomonidan berilgan “o‘lim farmoni” bilan bog‘langan, uchinchi bobda esa so‘nggi hafsalapirlik Navuxadnazar tomonidan berilgan yana bir “o‘lim farmoni” bilan bog‘langan.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Amerika uchun Kelajak” harakatini ifoda etuvchi “ikki guvoh”ning “yashirin tarixi” 2020-yil 18-iyuldagi umidsizlikni ifodalaydi. So‘ngra Vahiy kitobining o‘n birinchi bobida “uch yarim kun” bilan ifodalangan “kutish vaqti” boshlandi. “Tubsiz chuqurlik”dan chiqqan hayvon tomonidan “ko‘chalarda” “o‘ldirilgan”larning uyg‘onishi va tirilishi Xudoning bashoratli Kalomida alohida tafsilot bilan bayon etilgan; biroq sodda ma’noda, ikki guvoh uyg‘ongach, ular Doniyorning ikkinchi bobida ifodalangan “sir”ni tushunadilar.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

O‘sha “sir” — Yarim tun nidosi xabaridir; ular buni Doniyorning uchinchi bobigacha, ya’ni tez orada keladigan Yakshanba qonuni joriy bo‘lib, oxirgi umidsizlik yuz berguniga qadar e’lon qiladilar. Birinchi umidsizlikni 2020-yil 18-iyulda “Doniyor” sifatida ifodalanganlar boshdan kechirdilar. Oxirgi umidsizlikni esa “o‘n shoh”ning yetakchisi bo‘lgan Amerika Qo‘shma Shtatlari boshdan kechiradi, chunki milliy murtadlik Islom tomonidan keladigan milliy halokatga yo‘l ochadi.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Doniyor kitobining ikkinchi bobi bo‘yicha xulosa va yakuniy mulohazalarni keyingi maqolada tugatamiz.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Shayton dunyoni asir qilib oldi. U butparastona bir shanba kunini joriy etib, go‘yo unga buyuk ahamiyat bergandek ko‘rsatdi. U nasroniy olamining sajda-ehtiromini Rabbimizning Shabbatidan olib, mana shu butparastona shanba kuniga burib yubordi. Dunyo bir an’anaga, inson tomonidan yaratilgan amrga bosh egmoqda. Navuxadnazar Duro tekisligida o‘zining oltin haykalini tiklab, shu tariqa o‘zini ulug‘lagani kabi, Shayton ham bu soxta shanba kuni orqali o‘zini ulug‘laydi; chunki u buning uchun osmonning libosini o‘g‘irlab olgan.” Review and Herald, 1898-yil 8-mart.