We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Biz Vahiy kitobining o‘n birinchi bobidan o‘n uchinchi bobigacha tasvirlangan yetti momaqaldiroqning yashirin tarixi bilan aniqlanadigan bashoratli voqealar ketma-ketligini bayon qilib kelmoqdamiz. Biz hali bu voqealar rivojida Protestantizm shoxi bilan Respublikachilik shoxining tarixini ustma-ust qo‘yadigan nuqtaga yetganimiz yo‘q. Shuningdek, biz hali Islomning Yarim tun faryodi xabaridagi o‘rnini aniq belgilash uchun tushunish poydevorini ham tayyorlaganimiz yo‘q. Biroq, bu voqealar bilan bog‘liq juda muhim bir haqiqat bor bo‘lib, u ochib berilayotgan haqiqatlarni tushungan kishi nima qilishi kerakligini ko‘rsatadi. Vahiyning barakasi unda yozilgan narsalarni “saqlash” mas’uliyatini ham o‘z ichiga oladi.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Ochilayotgan tarix yo‘li unda yozilgan narsalarni eshitadigan, o‘qiydigan va ularga rioya qiladiganlarga Xudoning ijodiy qudratini yetkazadi. Shuning uchun endi Ishayoning so‘nggi bashoratli rivoyati hamda Vahiyning o‘n birinchi bobidan o‘n uchinchi bobigacha bo‘lgan qismlar haqidagi mulohazamizdan chekinib, quruq o‘lik suyaklar vodiysi orqali o‘tadigan axborot supermagistrali ko‘chasida Ilyos va Muso o‘lik yotgan “uch yarim kun”ning ahamiyatini belgilash vaqti keldi. Endi biz “sahro”ning ramziy ma’nosini aniqlaymiz.
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
So‘nggi maqolada biz yetti momaqaldiroqning yashirin tarixi bilan belgilangan voqealar ketma-ketligining to‘rtta bashoratli guvohini aniqladik. Masihning timsoli qatori, ikki guvoh qatori, hayvonning timsoli qatori va shimolning soxta podshohi qatori.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Shimolning qalbaki shohi nasabining ikkinchi yarmi 538-yilda papalikning hokimiyatga ko‘tarilishi bilan boshlanadi. Shundan so‘ng papalik — shimolning ruhiy qalbaki shohi — bir ming ikki yuz oltmish yil davomida ruhiy Quddusni va ruhiy Isroilni oyoq osti qildi.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ular qilich tig‘idan halok bo‘ladilar va barcha xalqlar orasiga asir qilib olib ketiladilar; G‘ayriyahudiylarning zamonlari tamom bo‘lguncha, Quddus G‘ayriyahudiylar tomonidan oyoqosti qilinadi. Luqo 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Yuhannoga ham muqaddas maskanni, ham lashkarni o‘lchash buyurildi, ammo unga hovlini chetda qoldirish ham aytildi, chunki u bir ming ikki yuz oltmish yil davomida g‘ayriyahudiylarga berilgan edi.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Menga tayoqqa o‘xshash bir qamish berildi; va farishta turib dedi: Tur, Xudoning ma’badini, qurbongohni va unda sajda qiluvchilarni o‘lcha. Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; va ular muqaddas shaharni qirq ikki oy oyoq osti qilurlar. Vahiy 11:1, 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Yuhanno va Luqo G‘ayriyahudiylar “Quddus”ni “qirq ikki oy” davomida “oyoq osti qilishlari”ga guvohlik beradilar. Yuhanno muddatni belgilaydi, Luqo esa bu tarixning yakunini ko‘rsatadi. Bu ikki guvoh Doniyor kitobining sakkizinchi bobi, o‘n uchinchi oyatidagi savolga murojaat qilmoqdalar.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Shunda men bir muqaddas zotning gapirayotganini eshitdim; va gapirayotgan o‘sha muayyan muqaddas zotga boshqa bir muqaddas zot dedi: “Kundalik qurbonlik, vayronagarchilik keltiruvchi gunoh va muqaddas maskan bilan lashkarning oyoq osti qilinib toptalib ketishiga doir vahiy qachongacha davom etadi?” Daniel 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Muqaddas maskan va lashkar oyoq osti qilinib ezib tashlanadigan muddat haqidagi savol, Quddusni oyoq osti qilib ezib tashlash ishini amalga oshiradigan ikki vayronkor kuchni aniqlaydi; Danielda Quddus “muqaddas maskan” va shuningdek “lashkar” sifatida tasvirlangan. J. N. Andrews ifoda etganidek, bu oyatning to‘g‘ri asosiy tushunchasi shuki, oyat muqaddas maskan bilan lashkarni oyoq osti qilib ezgan ikki vayronkor kuchni ko‘rsatadi. Oyatda ko‘rsatilgan birinchi vayronkor kuch majusiylik, ikkinchisi esa papalikdir. “Lashkar” so‘zi Danielning Yuhanno ma’badda, ya’ni Quddusda bo‘lgan “ibodat qiluvchilar” deb ta’riflagan kishilar uchun ishlatgan ifodasidir.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
“DANIYOR 8-BOBDA IKKI «VAYRONAGARCHILIK» BOR.—Bu haqiqat Josiah Litch tomonidan shunchalik ravshan bayon qilinganki, biz uning so‘zlarini keltiramiz:
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
“‘Kundalik qurbonlik’ — inglizcha matnning hozirgi o‘qilishidir. Ammo asl matnda qurbonlik degan narsa umuman yo‘q. Bu hamma tomonidan e’tirof etilgan. Bu tarjimonlar tomonidan unga berilgan izoh yoki talqindir. To‘g‘ri o‘qilish esa shundaydir: ‘kundalik va vayronagarchilikning gunohi’; bu yerda kundalik va gunoh “va” bilan o‘zaro bog‘langan; kundalik vayronagarchilik va vayronagarchilikning gunohi. Bular muqaddas maskan va lashkarni vayron qilishi kerak bo‘lgan ikki vayron qiluvchi kuchdir.’—Prophetic Expositions, 1-jild, 127-bet.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
“Ma’badd va lashkar kundalik hamda vayronagarchilikning gunohi tomonidan oyoq osti qilinishi lozim bo‘lgani ravshandir. 13-oyatni diqqat bilan o‘qish bu masalani qat’iy hal qiladi. Va bu haqiqat yana bir boshqasini ham tasdiqlaydi, ya’ni: bu ikki vayronagarchilik — Shayton Yahovaning sajdasi va ishini ag‘darib tashlashga uringan ikki ulkan shakldir. Janob Millerning bu ikki atamaning ma’nosi haqidagi mulohazalari hamda o‘zi bu ma’noni aniqlashda tutgan yo‘li quyidagi sarlavha ostida taqdim etiladi:”
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“IKKI XAROBALIK BUTPARASTLIK VA PAPALIKDIR”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
“‘Men o‘qishda davom etdim va u [kundalik] uchragan boshqa biror holatni topa olmadim; faqat Doniyorda topdim. So‘ng men [konkordans yordamida] u bilan bog‘liq turgan so‘zlarni oldim: “olib tashlamoq”; u “kundalik”ni olib tashlaydi; “kundalik olib tashlanadigan vaqtdan boshlab”, va hokazo. Men o‘qishda davom etdim va bu matn haqida hech qanday nur topolmasam kerak, deb o‘yladim; nihoyat, 2 Salonikaliklarga 2:7, 8 ga keldim. “Chunki qonunsizlik siri allaqachon amalda; faqat hozir to‘sib turgan zot, to yo‘ldan olinmaguncha, to‘sib turadi; shundan keyin esa o‘sha yovuz oshkor bo‘ladi”, va hokazo. Men o‘sha matnga kelganimda, oh! haqiqat naqadar ravshan va ulug‘vor ko‘rindi! Mana u! Ana shu “kundalik” ekan! Xo‘sh, endi Pavlus “hozir to‘sib turgan zot”, ya’ni to‘sqinlik qilayotgan kishi deganda nimani nazarda tutadi? “Gunoh odami” va “yovuz” deganda papachilik nazarda tutiladi. Xo‘sh, papachilikning oshkor bo‘lishiga nima to‘sqinlik qilmoqda? Albatta, bu butparastlikdir; demak, “kundalik” butparastlikni anglatishi kerak.’—Second Advent Manual, 66-bet.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Levilar yigirma oltinchi bobdagi “yetti vaqt”ning amalga oshishida, butparastlik ma’bad va lashkarni bir ming ikki yuz oltmish yil davomida oyoq osti qildi, so‘ng papachilik ham xuddi shu ishni yana qo‘shimcha bir ming ikki yuz oltmish yil davomida qildi. Luqo va Yuhannoga ko‘ra, papachilik Quddusni bir ming ikki yuz oltmish yil davomida oyoq osti qilib keldi, to papachilik 1798 yilda o‘zining halokatli yarasini olgunicha. 1798 dan bir ming ikki yuz oltmish yil ayirilsa, 538 yil hosil bo‘ladi. 538 dan bir ming ikki yuz oltmish yil ayirilsa, miloddan avvalgi 723 yil hosil bo‘ladi; aynan o‘sha paytda Ossuriya, o‘sha davrdagi shimolning haqiqiy shohi, Isroilning shimoliy shohligini asirlikka olib ketgan edi.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Yuhanno faqat papalik muqaddas maskan va lashkarni oyoqosti qilgan bir ming ikki yuz oltmish yilga ishora qiladi, ammo Luqo butparastlik va papalik Quddusni oyoqosti qilgan bir ming ikki yuz oltmish yillik har ikkala davrga murojaat qiladi, chunki u: “to g‘ayriyahudiylarning vaqtlari bajo bo‘lmaguncha”, deb aytadi. Luqo Quddusning oyoqosti qilinishini birgina “vaqt”dan ortiq narsa sifatida ko‘rsatadi, chunki u buni g‘ayriyahudiylarning “vaqtlari”ning bajo bo‘lishi deb ataydi.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Albatta, 1856-yilda Millerchi Adventizm Laodikiyaga aylandi va oradan yetti yil o‘tgach, ular Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” haqiqatini rad etdilar; shuning uchun Adventizm uchun Muqaddas Kitobdagi bu sodda haqiqatlarni ko‘rish imkonsizdir. Men ko‘rsatib berayotgan haqiqat shundan iboratki, uchta belgilangan nuqtani, birinchi va ikkinchi belgilangan nuqta orasidagi bir vaqt davrini, so‘ng esa ikkinchi va uchinchi belgilangan nuqta orasidagi ikkinchi bir vaqt davrini aniqlab beradigan yetti momaqaldiroqning yashirin tarixi soxta shimol shohining payg‘ambarlik qatori ichida ifodalangan.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
O‘sha qator miloddan avvalgi 723-yilda, Isroilning shimoliy shohligi Ossuriya shohining qo‘li bilan — ya’ni shimolning tom ma’nodagi shohining qo‘li bilan — asirlikka olib ketilganida boshlandi. So‘ng 538-yilda shimolning ruhiy shohi hokimiyat bilan quvvatlantirildi va u 1798-yilda halokatli yara olgunicha, yana bir ming ikki yuz oltmish yil davomida ruhiy Quddusni oyoq osti qildi. Miloddan avvalgi 723-yildan 538-yilgacha Isroilni bo‘ysunishda tutib turgan kuchlar doimo majusiy kuchlar edi.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Masihning chizig‘i shimolning haqiqiy shohining milodiy 27-yildagi suvga cho‘mishida moylanishini ko‘rsatadi; va oradan ming ikki yuz oltmish bashoratli kun o‘tgach, U xochga mixlandi. Shundan so‘ng, milodiy 34-yilda Stefanning toshbo‘ron qilinishigacha, Uning shogirdlariga shimolning haqiqiy shohi haqidagi xabarni taqdim etish qudrati berildi. Butun xizmatining ming ikki yuz oltmish kuni davomida Masihning yurmagan yagona vaqti, U tantanali kirish paytida Quddusga minib kirgan payt edi. Shunday ekan, U ming ikki yuz oltmish kun davomida Quddusni oyoq osti qildi; xochdan keyin Uning shogirdlari ham xuddi shunday qildilar. Har ikkala chiziq — qalbaki shimol shohi va haqiqiy shimol shohi bo‘lgan Masih — ming ikki yuz oltmish kun davomida Quddusni va lashkarni oyoq osti qildi.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Butparastlik haqiqiy yahudiylarning yerdagi muqaddas maskan xizmatidagi sajda tizimining qalbakilashtirilgan nusxasi edi, papachilik esa ruhiy yahudiylarning samoviy muqaddas maskan xizmatining qalbakilashtirilgan nusxasidir. Butparastlikning ming ikki yuz oltmish yili Masihning ming ikki yuz oltmish kuniga muvoziy edi, papachilikning ming ikki yuz oltmish yili esa shogirdlarning ming ikki yuz oltmish kuniga muvoziy edi.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Ikki satrning har biri 2023-yil iyul oyida omma oldida ochila boshlagan yetti momaqaldiroqning yashirin tarixiga oid ayni bir xil bashoratli tuzilmani o‘z ichiga oladi. Bu ochilish qisman Millerchilar harakatining birinchi umidsizligini tan olish orqali amalga oshirildi. Ularning birinchi umidsizligi o‘n bokira haqidagi masalda “kechikish vaqti” deb ataladigan bir vaqt davrini boshlab berdi. “Kechikish vaqti” Nyu-Xempshir shtatining Ekseter shahridagi lager yig‘inida yakuniga yetdi, o‘sha yerda Yarim tun faryodi xabari to‘liq qaror topgan edi. Ekseter lager yig‘ini ikkinchi yo‘l-belgi bo‘ldi, va shundan so‘ng hukmning uchinchi yo‘l-belgisi hamda so‘nggi umidsizlik kelguniga qadar Yarim tun faryodi xabari e’lon qilingan bir vaqt davri boshlandi.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Uchta yo‘lko‘rsatkich birinchi umidsizlik, Yarim tun nidosi xabari va oxirgi umidsizlik edi. Bu uch yo‘lko‘rsatkich ibroniycha “haqiqat” so‘ziga muvofiq keladi; u ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflarini ifodalaydi. Birinchi va oxirgisining ikkalasi ham umidsizlik bo‘lgani Alfa va Omeganning muhrini ifodalaydi.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Millerchilar tarixida ming ikki yuz oltmish kunning bevosita ifodasi yo‘q, biroq Millerchilar tarixi birinchi harakatning tarixi bo‘lib, shu bois u so‘nggi harakatning timsolidir. So‘nggi harakatdagi birinchi hafsalasi pir bo‘lishning tarixi 2020-yil 18-iyulda boshlandi va u Vahiy kitobining o‘n birinchi bobida tasvirlangan. Vahiy kitobining o‘n birinchi bobida ikki guvoh o‘ldiriladi; bu esa so‘nggi harakatdagi birinchi hafsalasi pir bo‘lishni belgilaydi, u birinchi harakat tomonidan timsollangan edi.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
Vahiy 11-bobda umidsizlik ularning o‘lik tanalari ko‘chada yotgan bir ming ikki yuz oltmish kunlik davrni boshlab berdi va shu tariqa masaldagi kechikish vaqtini belgiladi. Ular tirilganida, Yakshanba qonunining hukmi bilan ayni bir soatda bayroq singari ko‘tariladilar. Ikki guvohning tarixi ramziy bir ming ikki yuz oltmish kunlik davrni o‘z ichiga oladi.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Uchinchi farishtaning harakati tafsilotlari yetti momaqaldiroqning yashirin tarixida boshqa parallel yo‘nalishlarga qaraganda ancha ko‘proq aniqlik beradi, biroq uchinchi farishta yo‘nalishi, shimolning haqiqiy shohi yo‘nalishi va shimolning soxta shohi yo‘nalishi — barchasi bir xil bashoratli xususiyatlarga egadir: boshlanish nuqtasi, undan keyin o‘rta nuqtaga yetib boradigan bir vaqt davri, va undan keyin oxirgi nuqtadagi hukmga yetib boradigan yana bir vaqt davri.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Ming ikki yuz oltmish kun yetti momaqaldiroqning yashirin tarixining asosiy unsuridir. Vahiy kitobining o‘n ikkinchi bobida ming ikki yuz oltmish kun “sahro” sifatida timsollangan.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Va ayol sahroga qochib ketdi; u yerda uning uchun Xudo tomonidan tayyorlangan bir joy bor edi, toki u yerda uni ming ikki yuz oltmish kun boqsinlar. Vahiy 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Jamoat papalik hokimiyatining oyoqosti qilinishidan qochish uchun bir ming ikki yuz oltmish yilga cho‘lga qochdi. O‘n to‘rtinchi oyat yana bir guvohlikni taqdim etadi.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Va ayolga buyuk burgutning ikki qanoti berildi, toki u ilonning yuzidan sahroga, o‘z joyiga uchib borsin; u yerda u bir vaqt, vaqtlar va yarim vaqt davomida oziqlantiriladi. Vahiy 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Jamoat ajdaho va papalikning ta’qibidan ming ikki yuz oltmish yil davomida qochib ketdi, shuning uchun “sahro” ming ikki yuz oltmish kunning timsolidir. Bu son Doniyor va Vahiy kitoblarida bevosita yetti marta uchraydi, biroq Muqaddas Yozuvlarda u yana bir necha boshqa tarzda ham ifodalangan. Har bir holatda u Levilar yigirma oltinchi bobdagi “yetti zamon”ni anglatadi.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Miloddan avvalgi 723-yildan 538-yilgacha butparastlik muqaddas maskan va lashkarni oyoq osti qilgan bo‘lsin, yoki papalik ruhiy Quddusni va undagi sajda qiluvchilarni oyoq osti qilgan bo‘lsin, bu Levilar kitobining yigirma beshinchi va yigirma oltinchi boblarida ifodalangan “yerning shanbalari” ahdini Xudoning xalqi buzishi oqibatida yuzaga kelgan Xudo xalqining tarqatib yuborilishining bir tasviri edi. Yigirma oltinchi bobda bu Xudoning ahdi ustidagi nizosi deb ataladi.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
Men sizlarning ustingizga ahdimning qasosini oladigan qilichni keltiraman; va sizlar shaharlaringiz ichida to‘planganingizda, orangizga vabo yuboraman; va sizlar dushman qo‘liga topshirilasizlar. Leviticus 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Xudoning ahdiga qarshi isyon Xudoning xalqining boshiga “Mening ahdimning janjali” sifatida ifodalangan qullik va tarqalishni keltirdi. Doniyor Musoning “la’nati” va “qasami” deb ataydigan, shuningdek “Mening ahdimning janjali” deb ham ataladigan jazoni tushunmaslik, kishini Doniyor kitobining to‘qqizinchi bobida ifodalangan Masihning ishining chuqurroq ma’nosini ko‘rishdan ko‘r qiladi. Ellen Uayt yozuvlarida Laodikiyadagi ko‘rlik holatida bo‘lgan Xudoning xalqiga berilgan izchil baho shuki, ular “sababdan oqibatga qarab mulohaza yurita” olmaydilar. Siz Zulmat asrlarining ming ikki yuz oltmish yilini tushunaman, deb da’vo qilishingiz mumkin, ammo agar o‘sha oyoqosti qilinishning “sababi”ni bilmasangiz, siz ko‘rsiz.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Va u ko‘plar bilan bir hafta uchun ahdni tasdiqlaydi; va haftaning yarmida qurbonlik bilan nazrni to‘xtatadi, va jirkanch narsalarning yoyilishi tufayli uni vayron qiladi, hatto nihoyasigacha; va belgilab qo‘yilgan narsa vayron qilingan ustiga yog‘iladi. Doniyor 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Masihning ahdni tasdiqlashi Uning “ahdining nizosi” bilan bevosita bog‘liqdir. “La’nat”ning davomiyligi ikki ming besh yuz yigirma yil bo‘lgan edi, va Masihning o‘sha ayni ahdni tasdiqlashining davomiyligi ikki ming besh yuz yigirma kun bo‘ldi. Yetti momaqaldiroqning yashirin tarixining tuzilishini ta’minlaydigan ibroniycha “haqiqat” so‘ziga muvofiq, Masih O‘z ahdini tasdiqlashi kerak bo‘lgan bashoratli hafta ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflari bilan ifodalanadigan uchta yo‘l-belgiga ega edi.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Haftaning birinchi alomat-bekati Uning suvga cho‘mishi edi, ikkinchi alomat-bekat xoch edi, oxirgisi esa Stefanning o‘limi edi. Samoviy farishtalar Uilyam Millerni “yetti vaqt”ni ko‘rishga yo‘naltirganidek, Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ni ko‘rishni rad etish, Masih O‘z qonini to‘kib, Uning qadimgi haqiqiy xalqi rad etgan ayni ahdni tasdiqlagan bashoratning o‘zini to‘liq ko‘ra olish qobiliyatini yo‘qqa chiqaradi. Oxir-oqibat najot topadigan har bir kishi “haqiqat”ni faqat qisman va to‘liq bo‘lmagan tarzda tushunadi. Ammo “haqiqat”ni qasddan ko‘rishni rad etadigan hech kim najot topmaydi. Otaga eltadigan yo‘l faqat bittadir, u ham Iso orqali, va Iso — “haqiqat”dir.
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Bu mulohaza yuritishga arziydigan bir tushunchadir, chunki u Levilar kitobining yigirma beshinchi va yigirma oltinchi boblaridagi ahdga taalluqlidir. “Yetti vaqt”ning “la’nati” qadimgi tom ma’nodagi Isroil ustiga yerni orom oldirish qoidalarini qo‘llashga va Yubiley haqidagi ko‘rsatmalarni ado etishga bo‘lgan istaksizliklari tufayli keltirildi. Bu qilinmaganlik gunohi edi. La’nat ular bevosita “o‘ldirma” yoki “o‘g‘irlik qilma” kabi amrni buzganlari uchun emas, balki ularga bajarish buyurilgan ishni bajarmay qoldirganlari uchun ustilariga keltirildi. Ular shunchaki yerni orom oldirish bilan bog‘liq ko‘rsatmalarni e’tiborsiz qoldirdilar. “Yetti vaqt”ni (farishtalar William Millerga kashf etishga yo‘l ko‘rsatgan haqiqatni) qandaydir muqaddaslanmagan sabab bilan shunchaki qabul qilmaydigan Adventistlar ham, aslida, haqiqatni chin dildan tekshirishga hech qachon vaqt ajratmagan bo‘lib, qadimgi tom ma’nodagi Isroil mensimagan ayni ahdiy ma’lumotni pisand qilmaslik orqali xuddi o‘sha turdagi qilinmaganlik isyonini sodir etmoqdalar. Boshlanish oxirni tasvirlaydi.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Vahiy kitobining o‘n ikkinchi bobida “cho‘l” deb belgilangan bir ming ikki yuz oltmish kun “yetti zamon”ning ramzidir. Masih xizmatining bir ming ikki yuz oltmish kuni ham, shogirdlarning xizmatining bir ming ikki yuz oltmish kuni ham ahd tasdiqlanayotgan butun haftani ifodalaydi. Butparastlik Xudoning xalqini oyoq osti qilgan bir ming ikki yuz oltmish yil ham, papalik Xudoning xalqini oyoq osti qilgan bir ming ikki yuz oltmish yil ham Musoning la’natidagi butun “yetti zamon”ni ifodalaydi.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
Vahiy kitobining o‘n birinchi bobida, ming ikki yuz oltmish kundan keyin, o‘lik suyaklar yuz qirq to‘rt ming sifatida ahdga kirishishlari uchun yana hayotga keltiriladi. Ammo ular o‘sha ahdiy munosabatni amalga oshirishlari uchun, xuddi Doniyor to‘qqizinchi bobda qilganidek, ahd shartlarini bajarishlari talab etiladi. “Yetti vaqt” ahdining shartlari dushman yurtida bo‘lib qolganlar uchun aniq ko‘rsatmalarni o‘z ichiga oladi. Sochib yuborilganliklari haqiqatini anglab uyg‘onganlar Egamizga qaytishni istaganlarida, Levilar kitobining yigirma oltinchi bobi ularga qanday qaytishlari kerakligi haqida ko‘rsatmalar beradi.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Orangizda qolganlar dushmanlaringiz yurtlarida o‘z gunohlari ichida so‘lib boradilar; ota-bobolarining gunohlari ichida ham ular bilan birga so‘lib boradilar. Agar ular o‘z gunohlarini va ota-bobolarining gunohlarini, Menga qarshi qilgan xiyonatlarini, shuningdek Menga qarshi yurganliklarini e’tirof etsalar; Men ham ularga qarshi yurganimni va ularni dushmanlari yurtiga olib kirganimni tan olsalar; agar shunda ularning sunnatsiz qalblari kamtarlikka kelsa va ular o‘z gunohlarining jazosini qabul qilsalar: unda Men Yoqub bilan qilgan ahdimni eslayman, Ishoq bilan qilgan ahdimni ham, Ibrohim bilan qilgan ahdimni ham eslayman; yerni ham eslayman. Leviticus 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Muqaddas Yozuvlarda “pine away” iborasi erib ketish, buzilish va butunlay yemirilib yo‘q bo‘lishni anglatadi. Pine away bo‘lish — o‘lik quruq suyaklarga aylanib borishdir. Va bu ko‘rsatma o‘limni belgilaydi, chunki u o‘z ahvoliga uyg‘onganlarni “dushmanlaringizning yurtida” bo‘lganlar sifatida tasvirlaydi.
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Yo‘q qilinadigan so‘nggi dushman o‘limdir. 1 Korinfliklarga 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
2020-yil 18-iyulda uchinchi farishtaning harakatidagi birinchi umidsizlik yuz berdi. Bu muqaddas bashoratli islohot yo‘llaridagi boshqa barcha birinchi umidsizliklar orqali timsollangan edi. Hizqiyolning o‘ttiz yettinchi bobi oxirgi kunlarda Xudoning xalqini shunchalik parchalangan, buzilgan va yemirilib ketgan holatda ko‘rsatadiki, ular shunchaki quruq o‘lik suyaklar vodiysiga aylangan bo‘ladilar. Ular dushman yurtidadirlar; bu o‘lim yurtidir. Vahiy kitobining o‘n birinchi bobida ikki guvoh o‘ldirilib, ko‘chada qoldiriladi. Barcha payg‘ambarlar bir-biriga muvofiq gapiradilar. Shunday ekan, Muso Hizqiyol vodiysi ichidan o‘tadigan ko‘chada o‘lik yotganlarga gapirmoqda. Ularning umidsizlikdagi holatida ularga Irmiyo orqali ko‘rsatma beriladi.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Shuning uchun Egamiz shunday deydi: Agar sen qaytsang, Men seni yana qaytaraman, va sen Mening huzurimda turursan; agar sen qimmatlisini razildan ajratib chiqarsang, Mening og‘zimdek bo‘lursan; ular senga qaytsinlar, ammo sen ularga qaytma. Yeremiyo 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
Yeremiyoga agar u Xudo nomidan so‘zlashni istasa, qaytishi lozimligi, va shu orqali qimmatlisini razildan ajratishi kerakligi bildiriladi. Parchaning konteksti razillar uning oldiga qaytmasligi kerak bo‘lganlar ekanini ko‘rsatadi. U parchada o‘zining hafsalasi pir bo‘lgan holatida tasvirlanganda, yolg‘iz bo‘lganini ta’kidlaydi.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Men mazax qiluvchilarning yig‘inida o‘tirmadim, na shodlandim; Sening qo‘ling tufayli yolg‘iz o‘tirdim, chunki Sen meni g‘azabga to‘ldirding. Yeremiyo 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Yeremiyo “masxarachilar jamoasi”da o‘tirgan emas edi, chunki u yolg‘iz o‘tirgan edi. U masxarachilar jamoasi bo‘lgan razillarning oldiga qaytmasligi kerak edi. 1863-yilda Adventizm Musoning “yetti vaqt”ini rad etish uchun Bobil qizlarining Muqaddas Kitobga oid metodologiyasiga qaytganida, “masxarachilar jamoasi”ga qaytishni boshladi. Ammo Yeremiyo Millerchilar tarixidan ko‘ra, aniqrog‘i, oxirgi kunlar haqida gapirmoqda. O‘lik suyaklar vodiysidagilar dushmanlar yurtida ekanliklarini anglab uyg‘onganlarida, ular ko‘chada o‘z o‘limlari ustidan quvonganlarning oldiga hech qachon qaytmasliklari kerak. O‘sha guruh Yeremiyoning oldiga qaytishi mumkin, ammo u ularning oldiga qayta olmaydi.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Ammo agar ular qaytmoqchi bo‘lsalar, ular “yetti vaqt” bilan bevosita bog‘liq bo‘lgan, Muso tomonidan berilgan ko‘rsatmalarga ham rioya qilishlari kerak. Vahiy kitobining o‘n birinchi bobida ko‘chada o‘lik yotganlar uch yarim kun davomida o‘likdirlar, bu esa bashoratli ma’noda “sahro”dir.
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Shu sababli o‘liklarning dastlabki uyg‘onishi suyaklarning bir-biriga qo‘shilishiga sabab bo‘ladigan xabar orqali amalga oshadi, ammo ular hali tirik emas. Ularni qudratli lashkarga aylantirish uchun to‘rt shamol haqidagi xabar, ya’ni muhrlash xabari talab etiladi. Ularni bir joyga to‘playdigan birinchi xabar esa “ovoz”dan keladi.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Xudoyingiz deydi: “Xaloyimga taskin beringlar, taskin beringlar. Quddusga ko‘ngilga yoqarli so‘zlar aytinglar va unga nido qilinglar: uning jang-u jadali nihoyasiga yetdi, gunohi kechirildi; chunki u barcha gunohlari uchun Egamizning qo‘lidan ikki hissa oldi”. Cho‘lda nido qiluvchining ovozi: “Egamizning yo‘lini hozirlanglar, sahroda Xudoyimiz uchun katta yo‘lni tekis qilinglar. Har bir vodiy ko‘tariladi, har bir tog‘ va tepalik pasaytiriladi; egrilik to‘g‘rilanadi, notekis joylar esa tekislik bo‘ladi”. Ishayo 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Ovoz sahrodan keladi; sahro “yetti zamon”lik tarqalishning ramzidir. O‘sha ovoz sahroda yangraydi, chunki Hizqiyo ham o‘lik suyaklar vodiysiga olib borilgan edi. U uzoqdan emas, aynan o‘sha vodiyning o‘zidan turib guvohlik bergan edi.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Egamizning qo‘li mening ustimda edi; U meni Egamizning Ruhi ila olib chiqib, suyaklarga to‘la bo‘lgan vodiyning o‘rtasiga qo‘ydi. Hizqiyol 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Vodiy — uch yarim kunlik sahrodir. Ovozning va’dasi shuki, Quddusning gunohi kechirilgan va uning urushi tugagan. Bu va’da oxirgi kunlarda amalga oshiriladigan yuz qirq to‘rt ming kishining muhrlanishini ifodalaydi. Ammo uning gunohining kechirilishi uning barcha gunohlari uchun “ikki hissa” olishi bilan bog‘liqdir. Muso taklif etgan chora nafaqat o‘zlarining gunohlarini, balki ota-bobolarining gunohlarini ham e’tirof etishni talab qiladi. Agar ular o‘sha amrni bajo keltirsalar, ularning gunohi kechiriladi.
We will continue these truths in the next article.
Biz bu haqiqatlarni keyingi maqolada davom ettiramiz.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Ha, butun Isroil Sening qonuningni buzdi, hatto Sening ovozingga quloq solmaslik uchun undan yuz o‘girdi; shu bois la’nat ustimizga yog‘ildi, va Xudoning quli Musoning qonunida yozilgan qasam ham, chunki biz Unga qarshi gunoh qildik. Va U bizga va ustimizdan hukm qilgan hakimlarimizga qarshi aytgan so‘zlarini ustimizga ulkan kulfat keltirish bilan tasdiqladi; zero butun osmon ostida Quddus boshiga tushganiday narsa bo‘lmagan. Musoning qonunida yozilganidek, bu butun kulfat boshimizga keldi; ammo biz Egamiz Xudoyimiz huzurida ibodat qilib yolvormadik, toki o‘z gunohlarimizdan qaytaylik va Sening haqiqatingni anglaylik. Doniyor 9:11–13.