The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Sinov jarayonidan o‘ta olmagan millerit avlodi uchun yakuniy sinov 1856-yilda, Levilar yigirma oltinchi bobidagi “yetti marta” haqidagi ortib borgan nurning kelishi bilan boshlandi. 1856-yildan 1863-yilgacha Laodikiya xabari 1844-yil 22-oktabrda uchinchi farishtaning kelishi bilan boshlangan davr ichidagi yakuniy vaqt oralig‘ini belgiladi. O‘sha vaqt oralig‘i Doniyor kitobining o‘n birinchi bobidagi o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar bilan ifodalanadi.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

O‘sha davr nafaqat o‘sha oyatlar, balki o‘sha oyatlarni bajo keltirgan tarix, shuningdek Paniumning, ya’ni Kayseriya Filipining geografik guvohligi orqali ham tasvirlanadi. Kayseriya Filipiga Masih tomonidan xochdan sal oldin ataylab tashrif buyurilgan edi, xoch esa o‘n oltinchi oyat bilan ifodalangan yakshanba qonunini anglatadi. 1844-yil 22-oktabrda Yahudo qabilasining Arsloni Shabbat ta’limotini alohida bir nur ostida aniqlab berdi. So‘ngra o‘sha sinov jarayonining oxirida U “yetti vaqt”ga doir bilimning ortishini joriy qildi, va Levilar 26 dagi “yetti vaqt” Shabbatga oid ta’limotdir. Bu yerning dam olishi haqidagi Shabbat amridirki, u insonlarning dam olishi haqidagi Shabbat amriga bevosita paralleldir. Ikki ming besh yuz yigirma yil va ikki ming uch yuz yilga oid vaqt bashoratlari ikkalasi ham 1844-yil 22-oktabrda nihoyasiga yetdi.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Sinov jarayonining 1856-yildan 1863-yilgacha bo‘lgan yakuniy davri, muhrlash va sinash jarayonining boshida alohida nur ostiga qo‘yilgan Shabbatning yanada buyukroq vahiyi edi. Doniyor o‘n birinchi bobining o‘n uchdan o‘n beshinchi oyatlarigacha bo‘lgan oyatlarning amalga oshishi bilan ifodalangan tarix, Xudoning muhri yuz qirq to‘rt ming kishining ustiga abadiyat uchun bosiladigan sinov davrini ifodalaydi. O‘sha tarixda Hizqiyoldagi ikki tayoq birlashtiriladi. Ikki tayoqning birlashtirilishi Ilohiylik bilan insoniyatning qo‘shilishini ifodalaydi, va o‘sha tarixda alohida nur bilan porlaydigan ta’limot mujassamlash ta’limotidir.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Shu sababdan, Butrus Qaysariya Filippida Masihni Xudoning O‘g‘li deb e’tirof etganida, u Masihning, Xudoning O‘g‘li sifatida, ilohiy tabiat va insoniy tabiatning ikkiyoqlama mohiyatini namoyon etishini — ya’ni U inson tanasini O‘z zimmasiga olgan Ilohiy Xudoning O‘g‘li ekanini va shu tariqa Inson O‘g‘li bo‘lganini — tan olgan edi.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Shogirdlar Masih haqida shahodat bergan bashoratlarni tadqiq etar ekanlar, ular Ilohiyat bilan hamjihatlikka keltirildilar va yerda boshlagan ishini tamomlash uchun osmonga ko‘tarilgan Zot haqida ta’lim oldilar. Ular Unda shunday bir bilim maskan tutganini angladilarki, uni ilohiy vositasiz hech bir inson tushuna olmas edi. Ular podshohlar, payg‘ambarlar va solihlar oldindan xabar bergan Zotning yordamiga muhtoj edilar. Ular Uning fe’l-atvori va faoliyatining bashoratlardagi tasvirlarini hayrat bilan qayta-qayta o‘qidilar. Bashoriy Muqaddas Yozuvlarni ular naqadar xira anglagan ekanlar! Masih haqida shahodat bergan ulug‘ haqiqatlarni qabul qilishda naqadar sust bo‘lgan ekanlar! Ular Unga xorlik holatida, odamlar orasida inson bo‘lib yurganida qarar ekanlar, Uning mujassam bo‘lishi sirini, tabiatining ikkiyoqlama xususiyatini anglamagan edilar. Ularning ko‘zlari to‘silgan edi, shuning uchun ular insoniyatdagi ilohiylikni to‘la tanimagan edilar. Ammo Muqaddas Ruh tomonidan yoritilganlaridan keyin, Uni yana ko‘rishni va o‘zlarini Uning oyoqlari ostiga tashlashni naqadar orzu qildilar!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

1844-yil 22-oktyabrdan 1863-yilgacha bo‘lgan davr bir yuz qirq to‘rt mingning muhrlanish vaqtini ifodalaydi. Bu davr, muhrlanish davomi davomida muhrdan ochiladigan ko‘plab haqiqatlar orasida Shabbatning alohida haqiqat sifatida ta’kidlanishi bilan boshlandi. Bu davr yettinchi karnayning yangrashini boshlab berdi; u esa Xudoning siri qachon tamom bo‘lishi kerakligini ko‘rsatadi.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Lekin yettinchi farishtaning ovozi yangraydigan kunlarda, u chalishni boshlaganida, Xudoning siri, O‘z xizmatkorlari bo‘lgan payg‘ambarlariga ayon qilganidek, nihoyasiga yetadi. Vahiy 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Yettinchi farishta ayni paytda uchinchi voy hamdir, chunki muhrlash Islomning urushi faol bo‘lgan tarix davrida sodir bo‘ladi. Agar Millerchi Adventizm 1844-yil 22-oktyabrdan keyingi davrda sodiq qolganida, 1840-yil 11-avgustda to‘xtatib turilgan Islom ozod etilgan bo‘lur edi.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

«Agar Adventistlar 1844-yildagi buyuk umidsizlikdan keyin o‘z e’tiqodlarida sobit turib, Xudoning ochilib borayotgan ilohiy inoyatiga yakdillik bilan ergashganlarida, uchinchi farishtaning xabarini qabul qilib, uni Muqaddas Ruhning qudrati bilan dunyoga e’lon qilganlarida edi, ular Xudoning najotini ko‘rgan bo‘lardilar, Rabbiy ularning sa’y-harakatlari bilan qudrat ila amal qilgan bo‘lardi, ish yakunlangan bo‘lardi va Masih allaqachon O‘z xalqini mukofotini olish uchun qabul etishga kelgan bo‘lardi. Ammo umidsizlik ortidan kelgan shubha va noaniqlik davrida advent imonlilarining ko‘plari o‘z e’tiqodlaridan voz kechdilar.... Shu tariqa ish to‘sib qo‘yildi va dunyo zulmatda qoldi. Agar butun Adventist jamoasi Xudoning amrlari va Isoning imoni asosida birlashganida edi, tariximiz naqadar boshqacha bo‘lur edi!» Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

1844-yil 22-oktyabrda yettinchi karnay chala boshladi va Yubiley karnayi ham chala boshladi.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Va sen o‘zing uchun yetti yillik shanba sanaysan, ya’ni yetti karra yetti yil; shunda yetti yillik shanbaning muddati sen uchun qirq to‘qqiz yil bo‘ladi. So‘ng yettinchi oyning o‘ninchi kuni, kafforat kunida, yubiley karnayini chaldirasan; butun yurtingiz bo‘ylab karnay chaldirasizlar. Va elliginchi yilni muqaddas deb e’lon qilasizlar hamda uning barcha aholisi uchun butun yurtda ozodlikni e’lon qilasizlar: u sizlar uchun yubiley bo‘ladi; har kim o‘z mulkiga qaytadi, va har kim o‘z oilasiga qaytadi. Leviticus 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Bir yuz qirq to‘rt ming kishining muhrlanish vaqti boshlanganda, Islom tomonidan amalga oshirilgan urushning yetib kelganini bildiradigan bir karnay va gunohning qullari bo‘lganlar uchun ozodlikni e’lon qiladigan bir karnay bor. Bir karnay tashqi tarixni ko‘rsatadi, ikkinchisi esa o‘sha oxirgi kunlardagi ahd xalqining ichki tajribasini ifodalaydi. Ularning qulligi, ularning insoniyati Uning Ilohiyati bilan abadiyga birlashtirilganda yengillashadi. Satr ustiga satr, bu ikki karnay bitta Karnaydir, chunki Yubiley karnayi faqat Poklanish kunida chalinadi, Poklanish kuni esa uchinchi voyining yettinchi karnayi chalinganda boshlanadi. Millerchilar harakatida har ikkala karnayni ifodalagan ta’limot Shabbat nuri edi. Bu oxirgi kunlarda har ikkala Karnayni ifodalovchi nur mujassamlanish haqidagi ta’limotdir. Satr ustiga satr, Shabbat va mujassamlanish haqidagi ta’limot ayni bir ta’limotdir.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Butrusning e’tirofi Masihni, shuningdek Xudoning O‘g‘lini aniqlab berdi. Masih — Xudoning O‘g‘lidir. Masih — Shabbat orqali ifodalangan Yaratuvchidir.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

“Pavlus Masih yer yuzida yashab yurgan paytda Uni hech qachon ko‘rmagan edi. Albatta, u U va Uning ishlari haqida eshitgan edi, biroq va’da qilingan Masih, barcha olamlarning Yaratuvchisi, barcha barakalarning Beruvchisi, yer yuzida oddiy bir inson sifatida namoyon bo‘lishiga u ishonolmas edi.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Shanba Kunni Yaratuvchini aniqlab beradi, va Yaratuvchi Butrus aniqlab bergan Masih edi. Butrus aniqlab bergan Xudoning O‘g‘li — inson O‘g‘li bo‘lish uchun inson tanasi bilan birlashgan Zotdir. Xudoning O‘g‘li mujassamlanishni ifodalaydi.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“Masih erkaklar va ayollarga g‘alaba qozonish qudratini olib keldi. U bu dunyoga inson qiyofasida, odamlar orasida bir inson bo‘lib yashash uchun keldi. U insoniy tabiatning majburiyatlarini O‘z zimmasiga oldi, toki sinalsin va imtihondan o‘tsin. O‘z insoniy tabiatida U ilohiy tabiatning ishtirokchisi edi. O‘zining mujassamlashuvida U Xudoning O‘g‘li unvonini yangi bir ma’noda oldi. Farishta Maryamga dedi: ‘Parvardigorning qudrati senga soya soladi; shuning uchun ham sendan tug‘ilajak o‘sha muqaddas Zot Xudoning O‘g‘li deb ataladi’ (Luqo 1:35). Inson farzandi bo‘lgan holda, U yangi bir ma’noda Xudoning O‘g‘li bo‘ldi. Shunday qilib, U bizning dunyomizda turdi — Xudoning O‘g‘li, biroq tug‘ilishi orqali inson zotiga bog‘langan.” Selected Messages, 1-kitob, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Qaysariya Filipida Butrusning ikki tomonlama e’tirofi Iso Masih ekanini, U Xudoning O‘g‘li ekanini, shuningdek 1844-yilda ravshanlashtirilgan Shabbat haqidagi ta’limotni va oxirgi kunlarda e’tirof etiladigan mujassamlanish haqidagi ta’limotni anglaydigan bir yuz qirq to‘rt ming kishining timsoli edi. Bu ikki tomonlama haqiqatning nuri muhrlash davrining boshi va oxirida ochib beriladi; bunga 1844-yil 22-oktabrdan 1863-yilgacha bo‘lgan muhrlash tarixi hamda Vahiy kitobining o‘n sakkizinchi bobi ikki ovozining tarixi guvohlik beradi.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Muhrlash jarayonining Milleritlar chizig‘ida ham, Vahiy o‘n sakkizdagi muhrlanishning payg‘ambarlik chizig‘ida ham, davrning eng oxirida bir sinf ahmoq bokiralar sifatida namoyon bo‘ladigan sinov mavjuddir; xuddi 1856 yildan 1863 yilgacha bo‘lgan holatdagi kabi. Shuningdek, bir sinf 2023 yil iyulidan tez orada keladigan yakshanba qonunigacha dono bokiralar sifatida namoyon bo‘ladi. O‘sha yakuniy sinov davri davrning boshlanishini takrorlaydi. 2001 yil 11 sentyabrda tushib kelgan o‘sha farishta 2023 yilda o‘liklarni hayotga chaqirish uchun Mikoil sifatida keldi — ba’zilarni abadiy hayotga, ba’zilarni esa abadiy o‘limga. U kelganida, O‘z xalqini poydevorlarga qaytardi. Ba’zilar qadimgi yo‘llarda yurishni rad etadilar, ba’zilar esa qadimgi yo‘llarda yuradilar. Ba’zilar karnay sadosiga quloq tutadilar, ba’zilar esa eshitishni rad etadilar.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Egamiz shunday deydi: Yo‘llar ustida turinglar, qaranglar va qadimgi so‘qmoqlarni surishtiringlar: yaxshi yo‘l qayerda ekanini bilib olinglar va o‘sha yo‘ldan yuringlar; shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘ldan yurmaymiz”, dedilar. Yana Men ustingizga soqchilar qo‘yib: “Karnay sadosiga quloq solinglar”, dedim. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Qo‘riqchilarning chalayotgan karnayi bilan ifodalangan xabar ikki yoqlamadir. U Islomning yettinchi karnayi va najotning Yubiley karnayidir. U ilohiylikning insoniyat bilan birlashuvi haqidagi xabardir; bu mujassamlashish siri orqali amalga oshadi va Xudoning muhri uchun, ya’ni Shabbat uchun, tayyorlangan xarakterni hosil qiladi. 2001-yildan yigirma ikki yil o‘tib, 2023-yil iyulida boshlangan muhrlashning o‘sha yakuniy davri bilan bog‘liq xabar, ish va sharoitlar Doniyor kitobining o‘n birinchi bobidagi o‘n uchinchi- o‘n beshinchi oyatlar hamda Matto kitobining o‘n oltinchi bobida Masihning Qaysariya Filipiga tashrifi bilan ifodalangan.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

O‘n qiz haqidagi masalda barcha qizlar kechikish vaqtida uxlab qoldilar. Iso O‘z shogirdlariga: “Lazar uxlamoqda”, dedi.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

U shularni aytdi; va shundan keyin ularga dedi: “Do‘stimiz Lazar uxlamoqda; ammo Men borib, uni uyqudan uyg‘otaman.” Shunda shogirdlari dedilar: “Hazratim, agar u uxlayotgan bo‘lsa, sog‘ayib ketadi.” Ammo Iso uning o‘limi haqida gapirayotgan edi; ular esa U uyquda dam olayotgani haqida so‘zlayapti, deb o‘yladilar. Shunda Iso ularga ochiq aytdi: “Lazar o‘ldi.” Yuhanno 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Yigirma bir kunning oxirida, Doniyor vahiy-ni ko‘rdi, va u qattiq uyquga ketgan edi.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

Va men, Doniyor, vahiyotni yolgʻiz oʻzim koʻrdim; men bilan birga boʻlgan kishilar esa vahiyotni koʻrmadilar; ammo ularga buyuk bir titroq tushdiki, ular oʻzlarini yashirish uchun qochib ketdilar. Shunday qilib men yolgʻiz qoldim va bu buyuk vahiyotni koʻrdim, ammo menda hech qanday quvvat qolmadi; chunki mening husnim ichimda chirishga aylandi va men hech qanday quvvatni saqlab qola olmadim. Shunga qaramay, men Uning soʻzlarining ovozini eshitdim; va Uning soʻzlarining ovozini eshitganimda, yuzim bilan yerga qaragan holda, chuqur uyquga ketgan edim. Doniyor 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Vahiy kitobining o‘n birinchi bobidagi ikki guvoh uch yarim kun davomida ko‘chada o‘lik holda yotgan edi, Hizqiyoning o‘lik suyaklari esa vodiyda edi. 2020-yil 18-iyulda ruhiy o‘lim va uyquning kutish vaqti uchinchi farishta harakati bokiralarining ustiga keltirildi. Oradan uch yil o‘tgach, Xudoning oxirgi kunlardagi xalqini Uning bayrog‘i va qudratli lashkari sifatida uyg‘otish hamda tayyorlash jarayoni boshlandi. 2020-yil 18-iyulda tushgan farishta, farishtalar tushganlarida har doim qilganlaridek, bir haqiqatning muhrini ochdi.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

U ochib bergan haqiqat — bu kechikish davri va ilk hafsalasi pir bo‘lish tajribasi edi. Xudoning oxirgi kunlardagi xalqi o‘sha paytda tarqalib ketgan edi; va ularni uyg‘otish jarayoni tarixda yuzaga kelganida, ular o‘zlarining tarqalib ketganliklarini hamda kechikish davrida ekanliklarini tan olishlari va e’tirof etishlari talab etilar edi. Shundan so‘ng kechikish davri xabarini mustahkamlash uchun ko‘p farishtalar, ya’ni ko‘p xabarlar yuborildi.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Ikkinchi farishtaning xabari nihoyasiga yaqinlashganda, men osmondan tushib, Xudoning xalqi ustiga porlayotgan buyuk bir nurni ko‘rdim. Bu nurning shu’lalari quyoshdek yorqin tuyulardi. Va men farishtalarning shunday deb xitob qilayotgan ovozlarini eshitdim: ‘Mana, Kuyov kelmoqda; Uni kutib olish uchun qarshi chiqinglar!’”

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

“Bu yarim tun nidosi edi; u ikkinchi farishtaning xabariga qudrat berishi kerak edi. Tushkunlikka tushgan azizlarni uyg‘otish va ularni oldilaridagi ulug‘ ishga tayyorlash uchun osmondan farishtalar yuborildi. Eng iste’dodli kishilar bu xabarni birinchi bo‘lib qabul qilganlar emas edi. Farishtalar kamtarin va fidoyi kishilar huzuriga yuborildi hamda ularni: ‘Mana, Kuyov kelmoqda; Uni kutib olish uchun tashqariga chiqinglar!’ — degan nidoni ko‘tarishga undadi. Bu nido ishonib topshirilganlar shoshildilar va Muqaddas Ruhning qudrati ila xabarni jar soldilar hamda tushkunlikka tushgan birodarlarini uyg‘otdilar. Bu ish insonlarning hikmati va ilmidan emas, balki Xudoning qudratidan turar edi, va nidoni eshitgan Uning azizlari unga qarshi tura olmadilar. Eng ruhiy kishilar bu xabarni birinchi bo‘lib qabul qildilar, ilgari bu ishda yetakchilik qilganlar esa uni qabul qilishda va: ‘Mana, Kuyov kelmoqda; Uni kutib olish uchun tashqariga chiqinglar!’ — degan nidoni yanada kuchaytirishda oxirgilardan bo‘ldilar.”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

“Yurtning har bir qismida ikkinchi farishtaning xabari haqida nur berildi va bu nido minglab kishilarning yuraklarini eritdi. U shahardan shaharga, qishloqdan qishloqqa tarqaldi, toki Xudoning kutayotgan xalqi to‘la uyg‘otilmaguncha. Ko‘plab jamoatlarda bu xabarning aytilishiga yo‘l qo‘yilmadi, va tirik guvohlikka ega bo‘lgan katta bir guruh bu qulagan jamoatlarni tark etdi. Yarim tun nidasi orqali qudratli bir ish amalga oshirildi. Xabar yuraklarni sinovdan o‘tkazuvchi bo‘lib, imonlilarni o‘zlari uchun tirik tajriba izlashga yetakladi. Ular bir-birlariga suyanib bo‘lmasligini bilardilar.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Masaldagi Yarim Tun Nidosi xabarining kelishi ikki toifa bokiralarning moylari bor-yo‘qligini qachon namoyon qilishini aniqlab beradi. Donishmandlarda moy bor, nodonlarda esa yo‘q. Bu masal Millerchilar tarixida Samuel Snowning faoliyati orqali amalga oshdi va o‘sha faoliyatda Snow taqdim etgan xabar o‘sha davrdagi Millerchi nashrlardagi maqolalari bilan ifodalanganidek rivojlantirildi. So‘ngra u 1844-yil 12-avgustdan 17-avgustgacha bo‘lib o‘tgan Exeter lager yig‘iniga yetib kelganida, bu ham oxir-oqibat yig‘inda bo‘lganlarning yig‘inni tark etib, xabarni e’lon qilishlariga olib kelgan bir davrni ifodalaydi.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

“Yarim tun faryodi” xabari to‘la-to‘kis qaror topadigan bir “vaqt nuqtasi” mavjud bo‘lib, masalga ko‘ra, aynan o‘sha nuqtada bokiralar uchun sinov muddati yopiladi. O‘sha “vaqt nuqtasi”dan oldin xabar shakllanib borayotgan “bir davr” keladi. 2023-yil iyul oyidan beri Yarim tun faryodi xabari shakllanib bormoqda va Millerchilar davridagi ado bo‘lishidan farqli o‘laroq, bu xabar “sinov muddatining yopilishi”dan oldin butun dunyo bo‘ylab yetkazib berildi. Exeter yig‘ilishi yakunida sinov muddati yopilgach, xabar shundan so‘ng “mamlakatning har bir qismiga” bordi, va “ikkinchi farishta xabari ustiga nur berildi hamda bu faryod minglarning yuragini eritdi. U shahardan shaharga, qishloqdan qishloqqa tarqaldi, toki Xudoning kutayotgan xalqi to‘la uyg‘otilgunicha.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Hozirgi tariximizda 2023-yil iyul oyida e’lon qilina boshlagan xabar endi dunyoning bir yuz yigirma mamlakatida mavjud bo‘lib, Yarim tun nidosi xabarining rivojlanishini ifodalovchi maqolalar oltmishdan ortiq tillarda mavjuddir; bu maqolalarni yo o‘qish, yo tinglash mumkin.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Iso Masihning Vahiysi bo‘lib, Xudo uni O‘z qullariga yaqin orada yuz berishi lozim bo‘lgan narsalarni ko‘rsatish uchun Unga berdi; va U buni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib ma’lum qildi. U Xudoning kalomi, Iso Masihning shahodatnomasi va o‘zi ko‘rgan barcha narsalar haqida guvohlik berdi. Bu bashoratning so‘zlarini o‘qiydigan kishi va uni eshitib, unda yozilganlarga rioya qiladiganlar baxtlidirlar; chunki vaqt yaqindir. Vahiy 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Ushbu xabarning maqolalar bilan ifodalangan nuri taxminan olti oy ichida ikki kishi tomonidan amalga oshirildi.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“Yordam bera oladiganlar o‘z burchlarini his etishga uyg‘otilmas ekanlar, uchinchi farishtaning baland hayqirig‘i yangraganida ular Xudoning ishini anglamaydilar. Yer yuzini yoritish uchun nur taralganda, ular Egamizning yordamiga chiqish o‘rniga, Uning ishini o‘zlarining tor qarashlariga moslashtirish uchun bog‘lab qo‘ymoqchi bo‘ladilar. Sizlarga shuni aytayin: Rabbiy bu so‘nggi ishda odatdagi tartibdan nihoyatda chetda bo‘lgan tarzda va har qanday insoniy rejalashtirishga zid bo‘lgan yo‘l bilan ish olib boradi. Oramizda shundaylar bo‘ladiki, ular doimo Xudoning ishini nazorat qilishni, hatto dunyoga berilishi kerak bo‘lgan xabarda uchinchi farishtaga qo‘shilgan farishtaning rahbarligi ostida ish oldinga siljiyotganda, qanday harakatlar qilinishi lozimligini ham belgilab berishni istaydilar. Xudo shunday yo‘llar va vositalardan foydalanadiki, bundan jilovni O‘zi O‘z qo‘liga olayotgani ayon bo‘ladi. Ishchilar U O‘zining solihlik ishini amalga oshirish va kamoliga yetkazish uchun qo‘llaydigan sodda vositalardan hayratda qoladilar.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Yahudo qabilasining Arsloni endi O‘zining oxirgi kunlardagi xalqini Daniel 11-bobning o‘n uchinchi oyatidan o‘n beshinchi oyatigacha olib keldi; shu bilan miloddan avvalgi 200-yildan miloddan avvalgi 63-yilgacha bo‘lgan tarix orqali ifodalangan tarixni, shuningdek Matto 16-bobni va Masihning Kesariya Filippi shahriga tashrifi tarixini ochib berdi. Bashoratlar ham, ularning amalga oshish tarixi ham Doniyor kitobining oxirgi kunlargacha muhrlangan qismiga muvofiq keladi. Doniyor va Vahiy kitoblari bir kitobdir; shuning uchun oxirgi kunlarda, sinov muddati yopilishidan sal oldin, Iso Masihning Vahiyi muhrdan ochiladi va bu Vahiy Doniyor kitobining oxirgi kunlarga taalluqli qismini ham o‘z ichiga oladi. Exeter lager yig‘inining yakun topish vaqti yaqinlashdi.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Va u menga dedi: “Bu kitobning bashorati so‘zlarini muhrlama, chunki vaqt yaqindir. Nohaq bo‘lgan, yana nohaqlik qilsin; nopok bo‘lgan, yana nopok bo‘lsin; solih bo‘lgan, yana solih bo‘lsin; muqaddas bo‘lgan esa, yana muqaddas bo‘lsin.” Vahiy 22:10, 11.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Mana, kunlar kelmoqda, deydi Rabbiy Xudo, Men yurtga ocharchilik yuboraman, ammo bu non ocharchiligi ham emas, suvga tashnalik ham emas, balki Egamizning so‘zlarini eshitish ocharchiligidir. Va ular dengizdan dengizgacha, shimoldan sharqqacha kezib yuradilar; Egamizning kalomini izlab u yoqdan bu yoqqa yuguradilar, ammo uni topa olmaydilar. O‘sha kunda go‘zal qizlar ham, yigitlar ham tashnalikdan holdan toyadilar. Samariyaning gunohi bilan qasam ichadiganlar, “Ey Dan, sening xudoying barhayotdir”, deydiganlar va “Beershebaning yo‘li barhayotdir”, deydiganlar — o‘shalar yiqiladilar va qayta turmaydilar. Amos 8:11–14.