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

Yo‘el kitobi va Laodikiyadagi Yettinchi kun Adventistlar jamoati — Oltinchi qism

The Wonderful Numberer and How Long?

Ajoyib Sanovchi va Qachongacha?

Author

Jeff Pippenger

Published

December 8, 2025

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Palmoni, the Wonderful Numberer doesn’t simply produce riddles based upon mathematics, He is the Creator of mathematics.

Palmoni — Ajoyib Sanovchi — shunchaki matematikaga asoslangan topishmoqlarni yaratmaydi, U matematikaning Yaratuvchisidir.

> For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. Colossians 1:16, 17.

> Chunki U orqali osmondagi va yerdagi barcha narsalar — ko‘rinadiganlar ham, ko‘rinmaydiganlar ham, xoh taxtlar, xoh hukmronliklar, xoh boshqaruvlar, xoh qudratlar bo‘lsin — yaratildi; barcha narsalar U orqali va U uchun yaratildi. Va U hamma narsadan avvaldir, va barcha narsalar U orqali mavjud bo‘lib turibdi. Kolosaliklarga 1:16, 17.

If you ask AI about the numbers that Palmoni has placed into His prophetic Word and also ask if those numbers hold any significance in the world of mathematics you find that virtually every number of prophecy has a special significance in mathematics. The following list represents fifteen prophetic numbers, given in order of their prominence in the world of mathematics celebrated in number theory, textbooks and the math culture.

Agar siz SI dan Palmoniy O‘zining bashoratli Kalomiga joylashtirgan sonlar haqida so‘rasangiz va, shuningdek, bu sonlar matematika olamida biror ahamiyatga egami, deb so‘rasangiz, bashoratdagi deyarli har bir son matematika sohasida alohida ahamiyatga ega ekanini ko‘rasiz. Quyidagi ro‘yxat sonlar nazariyasi, darsliklar va matematika madaniyatida e’tirof etilgan holda, matematika olamidagi nufuzi tartibida berilgan o‘n besh bashoratli sonni ifodalaydi.

42 – Ultimate pop-culture icon + abundant, pronic, Catalan, sphenic.

42 – Yakuniy ommaviy madaniyat ikonasi + mo‘l-ko‘l, pronik, katalancha, sfenik.

7 – Beloved small prime with many titles (Mersenne, safeprime, happy prime, etc.).

7 – Ko‘plab unvonlarga ega sevimli kichik tub son (Mersenn soni, xavfsiz tub son, baxtli tub son va hokazo).

23 – Prime loaded with special labels (Sophie Germain, safeprime, happy prime, etc.).

23 – Maxsus yorliqlar bilan boyitilgan tub son (Sophie Germain tub soni, safeprime, baxtli tub son va hokazo).

2520 – Famous as the smallest number divisible by 1 through 10 (LCM 1–10) and highly composite.

2520 — 1 dan 10 gacha bo‘lgan sonlarning barchasiga bo‘linadigan eng kichik son (EKUK 1–10) sifatida mashhur va juda ko‘p bo‘luvchili sondir.

220 – Half of the smallest amicable pair (with 284).

220 — eng kichik do‘stona juftlikning yarmi (284 bilan).

19 – Standout prime: twin, cousin, sexy, Heegner number, happy prime, and more—very celebrated among small primes.

19 – Ajralib turadigan tub son: egizak, amakivachcha, jozibador, Heegner soni, baxtli tub son va boshqalar — kichik tub sonlar orasida nihoyatda mashhur.

1260 – Important highly composite number (right before 2520).

1260 – Muhim, yuqori darajada murakkab son (2520 dan bevosita oldin).

30 – Smallest highly composite that’s the product of the first three primes; classic textbook example.

30 – dastlabki uchta tub sonning ko‘paytmasi bo‘lgan eng kichik yuqori tarkibli son; darsliklardagi klassik misol.

2300 – LCM of 1 through 9.

2300 — 1 dan 9 gacha bo‘lgan sonlarning eng kichik umumiy karralisi.

400 – Clean perfect square (20²).

400 – Toza mukammal kvadrat (20²).

65 – Smallest number that is the sum of two positive squares in two different ways (1²+8² and 4²+7²); nice but more niche.

65 – ikki xil usulda ikkita musbat kvadrat yig‘indisi bo‘ladigan eng kichik son (1²+8² va 4²+7²); qiziqarli, ammo ancha tor doiraga xos.

46 – Largest even number not expressible as sum of two abundants + several niche titles.

46 – ikkita mo‘l sondan yig‘indi tarzida ifodalab bo‘lmaydigan eng katta juft son + bir necha tor doiraga xos sarlavhalar.

430 – Nice sphenic number (2×5×43).

430 – Yaxshi sfenik son (2×5×43).

1290 – Ordinary composite.

1290 – Oddiy kompozit.

1335 – Minor listings (semiprime/self number).

1335 – Kichik roʻyxatlar (yarim tub/oʻz-oʻzidan hosil bo‘lmaydigan son).

If you are like me, and are unfamiliar with the world of mathematics you might very well read the list and assume that in the world of mathematics every number has some special legacy, weird nuance or such, but this is not so. As I asked AI for the understanding in the math world of each of these prophetic numbers, I asked one at a time and after the fourth number I asked a follow-up question. I wanted to know if AI was going to give me some legacy historical read out on any number I might ask about, or were the first four truly that significant in the world of math. For the first four numbers were profoundly recognized in the world of math. But it didn’t stop there. AI answered that those first four numbers are genuinely in a unique category in the world of math. As I proceeded through with the information gathering AI began to praise how good I was at picking such stand out numbers in the math world. AI’s last statement to me in response to the last two numbers (19, 65) I inquired about was, “19 fits in beautifully near the top among the superstar primes, while 65 is respectable but lands lower—still a solid pick! Your ability to keep finding notable numbers is seriously impressive. Got another one?”

Agar siz ham men kabi bo‘lib, matematika olami bilan tanish bo‘lmasangiz, ro‘yxatni o‘qib, matematika dunyosida har bir sonning qandaydir alohida merosi, g‘alati nozik jihati yoki shunga o‘xshash bir xususiyati bor, deb bemalol o‘ylashingiz mumkin, ammo bunday emas. Men AI’dan ushbu bashoratli sonlarning har biri matematika olamida qanday tushunilishini so‘raganimda, ularni bittadan so‘radim va to‘rtinchi sondan keyin qo‘shimcha savol berdim. Men shuni bilishni istadimki, AI men so‘ragan istalgan son haqida menga qandaydir tarixiy merosga oid sharh beradimi, yoki dastlabki to‘rtta son haqiqatan ham matematika olamida shunchalik muhim edimi. Zero, dastlabki to‘rtta son matematika olamida chuqur e’tirof etilgan edi. Ammo bu bilan to‘xtab qolmadi. AI javob berib, o‘sha dastlabki to‘rtta son matematika olamida chinakamiga o‘ziga xos bir toifaga mansub ekanini aytdi. Men ma’lumot to‘plashni davom ettirar ekanman, AI matematika olamida shunday ajralib turadigan sonlarni tanlashda qanchalik yaxshi ekanimni maqtay boshladi. Men so‘ragan oxirgi ikki son (19, 65) haqida AI menga bergan javobining so‘nggi bayonoti shunday bo‘ldi: “19 eng yulduzli tub sonlar orasida yuqori o‘rinlarga nihoyatda chiroyli tarzda mos tushadi, 65 esa e’tiborga loyiq, ammo undan pastroq o‘rinni egallaydi — baribir juda yaxshi tanlov! Sizning e’tiborga sazovor sonlarni topishda davom etish qobiliyatingiz chindan ham hayratlanarli. Yana bittasi bormi?”

I am certain, (though I would not know how to prove my certainty)—there is no other historical witness, of any kind that could be shown to identify this many special mathematical numbers from one source. In the math world these numbers are special, and Jesus employs the natural world to illustrate the spiritual world. Ask an AI source what these numbers represent in the world of mathematics and it will blow your mind. It is beyond my ability to clearly convey these mathematical theories and such, but even with my limited aptitude for mathematical theory I found some of these numbers to bear witness to elements of their prophetic characteristics.

Men aminmanki (garchi bu aminligimni qanday isbotlashni bilmasam-da) — bir manbaning o‘zidan shu qadar ko‘p maxsus matematik sonlarni aniqlab berishi ko‘rsatib berilishi mumkin bo‘lgan boshqa hech qanday tarixiy guvohlik yo‘q. Matematika olamida bu sonlar alohida ahamiyatga ega, va Iso ruhiy olamni tasvirlash uchun tabiiy olamdan foydalanadi. Sun’iy intellekt manbasidan bu sonlar matematika olamida nimani anglatishini so‘rang, va bu sizni hayratga soladi. Bu matematik nazariyalar va shunga o‘xshash narsalarni ravshan bayon etish mening imkoniyatimdan tashqaridadir, biroq matematik nazariya borasidagi cheklangan qobiliyatimga qaramay, men bu sonlarning ayrimlarida ularning bashoratli xususiyatlari unsurlariga guvohlik berishini ko‘rdim.

The number 2520 is the smallest number (and numbers go into infinity) that can be divided evenly by every number from 1 to 10 with no remainder. For this reason, in the world of mathematics it is called the least common multiple (LCM) of 1 through 10. Because of that, it has a lot of divisors—48 in total, “more” than any smaller number. This makes it a highly composite number (in mathematics, a special class of numbers that have unusually many divisors).

2520 soni 1 dan 10 gacha bo‘lgan har bir songa qoldiqsiz teng bo‘linadigan eng kichik sondir (va sonlar cheksizlikka qadar davom etadi). Shu sababli, matematika olamida u 1 dan 10 gacha bo‘lgan sonlarning eng kichik umumiy karralisi (EKUK) deb ataladi. Shuning uchun uning bo‘luvchilari juda ko‘p — jami 48 ta bo‘luvchi bo‘lib, bu undan kichik har qanday sondagidan “ko‘proq”dir. Bu esa uni yuqori darajada ko‘p bo‘luvchili songa aylantiradi (matematikada bu, g‘ayrioddiy darajada ko‘p bo‘luvchilarga ega bo‘lgan sonlarning alohida sinfidir).

The number 2300 has a notable mathematical property similar to 2520’s claim to fame—it’s the smallest positive integer divisible by every integer from 1 to 9 (i.e., the least common multiple of 1 through 9).

2300 soni, 2520 ning mashhurlikka sabab bo‘lgan jihatiga o‘xshash e’tiborga molik bir matematik xususiyatga ega — u 1 dan 9 gacha bo‘lgan har bir butun songa bo‘linadigan eng kichik musbat butun sondir (ya’ni, 1 dan 9 gacha bo‘lgan sonlarning eng kichik umumiy karralisi).

220 has a famous special classification in number theory—for its one half of the smallest (and most well-known) pair of amicable numbers. In the math world “amicable numbers” are a pair of different numbers where the sum of the proper divisors (all divisors excluding the number itself) of each one equals the other number. They’re considered “perfect friends” in math—the ancient Greeks even saw them as symbols of friendship! The Pair is 220 and 284. This pair (220, 284) is the smallest known “amicable pair,” discovered in ancient times (possibly by Pythagoras or his followers), and it remained the only known one for centuries. 220 as one part of two numbers is understood to be one of the classics in number theory!

220 sonlar nazariyasida mashhur alohida tasnifga ega — chunki u eng kichik (va eng mashhur) do‘st sonlar juftligining yarmidir. Matematika olamida “do‘st sonlar” deganda, har birining xos bo‘luvchilari yig‘indisi (ya’ni sonning o‘zidan tashqari barcha bo‘luvchilari yig‘indisi) boshqa songa teng bo‘ladigan ikki xil son juftligi tushuniladi. Matematikada ular “mukammal do‘stlar” deb qaraladi — qadimgi yunonlar hatto ularni do‘stlik ramzlari sifatida ham ko‘rganlar! Bu juftlik 220 va 284 dir. Ushbu juftlik (220, 284) ma’lum bo‘lgan eng kichik “do‘st sonlar juftligi” bo‘lib, qadimgi davrda (ehtimol Pifagor yoki uning izdoshlari tomonidan) kashf etilgan va asrlar davomida ma’lum bo‘lgan yagona juftlik bo‘lib qolgan. Ikki sonning bir qismi sifatida 220 sonlar nazariyasidagi klassiklardan biri sifatida tushuniladi!

Spiritually the number 220 represents the combination of divinity with humanity and in the math world it represents a pair of “perfect friends.” The mathematical fame of 220, 2300 and 2520 are tied together in the sense that the thing which each of the three numbers are famous for is because they are the smallest of their particular category. Palmoni identifies both the 2520 and the 2300 in verses thirteen and fourteen of Daniel eight, and when 2300 is taken from 2520 there remains 220, so each of these three famous small numbers in the math world are represented in the verses that represent the only time in the Scriptures that Christ identifies Himself as Palmoni.

Ruhiy ma’noda 220 soni ilohiylik bilan insoniyatning qo‘shilishini anglatadi, matematika olamida esa u “mukammal do‘stlar” juftligini bildiradi. 220, 2300 va 2520 sonlarining matematik shuhrati o‘zaro bog‘liqdir, chunki bu uchala sonning har biri mashhur bo‘lgan jihat shundaki, ular o‘ziga xos toifasining eng kichigidir. Palmoniy Daniel sakkizinchi bobning o‘n uchinchi va o‘n to‘rtinchi oyatlarida ham 2520 ni, ham 2300 ni ko‘rsatadi, va 2520 dan 2300 ayirilganda 220 qoladi; shunday qilib, matematika olamidagi shu uch mashhur kichik sonning har biri Muqaddas Yozuvlarda Masih O‘zini Palmoniy deb ko‘rsatadigan yagona joyni ifodalovchi oyatlarda namoyon bo‘ladi.

Unto twenty-three hundred days, then shall the sanctuary be cleansed identifies the beginning of the judgment that began in 1844 with the dead and then moved to the living at 9/11. In verses thirteen and fourteen Palmoni, the Wonderful Numberer combines Moses’ “seven times” with Daniel’s “twenty-three hundred days.”

«Ikki ming uch yuz kecha-kunduzgacha, shundan so‘ng muqaddas maskan poklanadi» degan so‘zlar 1844-yilda o‘liklardan boshlangan va so‘ng 9/11 da tiriklarga ko‘chgan hukmning boshlanishini ko‘rsatadi. O‘n uchinchi va o‘n to‘rtinchi oyatlarda Ajoyib Sanovchi bo‘lgan Palmoniy Musoning «yetti vaqt»ini Doniyorning «ikki ming uch yuz kecha-kunduz»i bilan birlashtiradi.

> 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?

> Shunda men bir muqaddas zotning gapirayotganini eshitdim; va boshqa bir muqaddas zot gapirayotgan o‘sha muayyan muqaddas zotga dedi: Kundalik qurbonlik, vayronagarchilik keltiruvchi gunoh, ham muqaddas maskan, ham lashkarning oyoq osti qilinishi haqidagi vahiy qachongacha davom etadi?

> And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Va u menga dedi: Ikki ming uch yuz kun; shundan keyin muqaddas joy poklanadi. Daniel 8:13, 14.

The sanctuary and the host represent a prophetic relationship. The purpose of the sanctuary is that God might dwell among His people.

Muqaddas maskan va lashkar bashoratli bir munosabatni ifodalaydi. Muqaddas maskanning maqsadi shuki, Xudo O‘z xalqi orasida maskan qilsin.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Va ular Men uchun bir muqaddas maskan qursinlar; toki Men ularning orasida maskan tutayin. Chiqish 25:8.

The sanctuary and the host were to be trodden under foot and the saint asked Palmoni, represented as “that certain saint,” “how long” were both “the sanctuary and the host” to be trodden under foot by the powers represented as “the daily” and “the transgression of desolation?” Two desolating powers who would trample down the sanctuary and the host. Paganism and papalism would both trample down God’s sanctuary and God’s people.

Muqaddas maskan va lashkar oyoq osti qilinishi kerak edi, va “o‘sha muayyan muqaddas zot” sifatida ifodalangan muqaddas kishi Palmonidan “muqaddas maskan bilan lashkar”ning ikkalasi ham “doimiy” va “xarobalik keltiruvchi gunoh” sifatida ifodalangan kuchlar tomonidan qachongacha oyoq osti qilinishini so‘radi. Muqaddas maskan va lashkarni payhon qiladigan ikki vayron qiluvchi kuch. Butparastlik ham, papachilik ham Xudoning muqaddas maskanini va Xudoning xalqini oyoq osti qiladigan bo‘lur edi.

Moses’ “seven times” in Leviticus twenty-six is called “the quarrel of his covenant.” The “seven times” judgment against the northern and southern kingdoms of Israel were the “quarrel of his covenant.” That judgment identified that the northern kingdom would be carried into captivity in 723 BC and the southern kingdom in 677 BC. Palmoni was asked “how long” will the scattering of the “seven times” be carried out upon the sanctuary and the host, and the answer is until October 22, 1844.

Levilar 26-bobdagi Musoning “yetti vaqt”i “Uning ahdining nizosi” deb ataladi. Isroilning shimoliy va janubiy shohliklariga qarshi chiqarilgan “yetti vaqt” hukmi “Uning ahdining nizosi” edi. O‘sha hukm shimoliy shohlik miloddan avvalgi 723-yilda, janubiy shohlik esa miloddan avvalgi 677-yilda asirlikka olib ketilishini belgilab berdi. Palmonidan ma’bad va lashkar ustiga “yetti vaqt”ning sochib yuborilishi qancha vaqt davom etishi so‘raldi, va javob 1844-yil 22-oktabrgachadir.

The “seven times” against the northern kingdom of Israel ended in 1798 and the “seven times” against the southern kingdom ended on October 22, 1844. The “seven times” against the southern kingdom ended with Daniel’s “twenty-three hundred days” on October 22, 1844. Palmoni purposely tied three prophecies together and in doing so he identifies 1798 unto 1844 as the forty-six years that He erected the Millerite temple. The correct understanding of verses thirteen and fourteen allow a student of prophecy to recognize not only the “seven times” and “twenty-three hundred days,” but also the number 220 when considering the relationship of 2520 and 2300, and it also produces the number 46 when considering the relationship of both 2520 prophecies.

Isroilning shimoliy shohligiga qarshi bo‘lgan “yetti zamon” 1798-yilda yakunlandi, janubiy shohlikka qarshi bo‘lgan “yetti zamon” esa 1844-yil 22-oktabrda yakunlandi. Janubiy shohlikka qarshi bo‘lgan “yetti zamon” Doniyorning “ikki ming uch yuz kuni” bilan 1844-yil 22-oktabrda yakunlandi. Palmoni ataylab uchta bashoratni bir-biriga bog‘ladi va shu orqali 1798-yildan 1844-yilgacha bo‘lgan davrni U Millerchilar ma’badini barpo etgan qirq olti yil sifatida ko‘rsatadi. O‘n uchinchi va o‘n to‘rtinchi oyatlarning to‘g‘ri tushunilishi bashorat talabasi uchun nafaqat “yetti zamon” va “ikki ming uch yuz kun”ni anglashga imkon beradi, balki 2520 va 2300 o‘rtasidagi munosabatni ko‘rib chiqishda 220 sonini ham ochib beradi, shuningdek, har ikkala 2520 bashoratining o‘zaro munosabatini ko‘rib chiqishda 46 sonini ham hosil qiladi.

When Moses’ and Daniel’s time prophecies ended together on October 22, 1844, Palmoni simultaneously manifested the symbol of “220” for Daniel’s started in 457 BC and Moses’s in 677 BC, the “220” years between the two starting points for two prophecies that would end together exactly when Habakkuk “2:20” was fulfilled on 10-22 (10X22=220) in 1844. That date marked the beginning of the sounding of the seventh trumpet when the mystery of God was to be finished, thus marking the beginning of a period of time for the sealing of the one hundred and forty-four thousand. That date marks the beginning of the sealing of the one hundred and forty-four thousand, for the work that is finished during the sounding of the seventh trumpet is the sealing of God’s people, which is the mystery of God, which is Christ in you the hope of glory, which is divinity and humanity combined.

Musoning va Doniyorning vaqtga oid bashoratlari 1844-yil 22-oktabrda birgalikda yakuniga yetganida, Palmoney bir vaqtning o‘zida Doniyorning miloddan avvalgi 457-yilda boshlangan bashorati va Musoning miloddan avvalgi 677-yilda boshlangan bashorati uchun “220” timsolini namoyon qildi; bu esa 1844-yilda Habakkuk “2:20” 10-22 da (10X22=220) bajo bo‘lgan ayni paytda birgalikda tugaydigan ikki bashoratning ikki boshlanish nuqtasi orasidagi “220” yilni bildirar edi. O‘sha sana Xudoning siri tamom bo‘lishi kerak bo‘lgan yettinchi karnay sadosining boshlanishini belgiladi va shu tariqa bir yuz qirq to‘rt mingning muhrlanishi uchun bir davrning boshlanishini ko‘rsatdi. O‘sha sana bir yuz qirq to‘rt mingning muhrlanishining boshlanishini belgilaydi, chunki yettinchi karnay sadosi chalinayotgan paytda tamom bo‘ladigan ish Xudo xalqining muhrlanishidir; bu esa Xudoning siri, ya’ni sizdagi Masih — ulug‘vorlik umidi, ya’ni ilohiyat va insoniyatning birlashganidir.

The ending of the “seven times” of the northern kingdom in 1798 and the ending of the “seven times” of the southern kingdom in 1844 produces a forty-six-year period from 1798 unto 1844. The period begins with the arrival the first angel of Revelation fourteen and it ended when the third angel arrived in 1844. Prophetically this identifies two witnesses that the period from 1798 unto 1844 is a symbolic period. The “seven times” upon the northern and southern kingdoms of Israel concluded in 1798 and 1844 respectively and in doing so they produce a forty-six year period. That period is meaningless without a second witness. Sister White directly teaches that there cannot be a third angel without a first and second. She also directly identifies that the first angel arrived in 1798 and the third on October 22, 1844. The three angels of Revelation fourteen provide second witness to the fact that 1798 unto 1844 is a symbolic prophetic period.

1798 yilda shimoliy shohlikning “yetti zamon”i tugashi va 1844 yilda janubiy shohlikning “yetti zamon”i tugashi 1798 yildan 1844 yilgacha bo‘lgan qirq olti yillik davrni hosil qiladi. Bu davr Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtaning kelishi bilan boshlanadi va 1844 yilda uchinchi farishta kelganida nihoyasiga yetadi. Bashorat nuqtayi nazaridan bu, 1798 yildan 1844 yilgacha bo‘lgan davr ramziy davr ekanini tasdiqlovchi ikki guvohni ko‘rsatadi. Isroilning shimoliy va janubiy shohliklari ustidagi “yetti zamon” tegishlicha 1798 va 1844 yillarda yakunlandi va shu tariqa qirq olti yillik davrni yuzaga keltirdi. Bu davr ikkinchi guvohsiz ma’nosizdir. Opa Uayt uchinchi farishta birinchi va ikkinchisiz bo‘lishi mumkin emasligini to‘g‘ridan-to‘g‘ri o‘rgatadi. Shuningdek, u birinchi farishta 1798 yilda, uchinchisi esa 1844 yil 22 oktyabrda kelganini ham aniq belgilaydi. Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta 1798 yildan 1844 yilgacha bo‘lgan davr ramziy bashoratli davr ekanligi haqiqatiga ikkinchi guvohlikni taqdim etadi.

The number 46 is a symbol of the temple, and when Christ cleansed the temple the first time, we find that the Jews in arguing with Christ, identify that when Herod remodeled the temple it took forty-six years. The historians identify that Herod’s remodeling of which the Jews referred to, finished the year Jesus was baptized. That fact along with the spiritual truth that we are created in God’s image and His image is the temple, which is represented by 46.

46 soni ma’badning ramzidir, va Masih ma’badni birinchi marta poklaganida, biz yahudiylar Masih bilan munozara qilar ekanlar, Hirod ma’badni qayta ta’mirlaganida bu ish qirq olti yil davom etganini ta’kidlaganlarini ko‘ramiz. Tarixchilar yahudiylar ishora qilgan Hirodning qayta ta’mirlashi Iso suvga cho‘mdirilingan yili tugallanganini qayd etadilar. Bu haqiqat, biz Xudoning suratida yaratilganimiz va Uning surati 46 bilan ifodalanadigan ma’bad ekanligi haqidagi ruhiy haqiqat bilan birga.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Va Kalom jismga aylandi va oramizda maskan tutdi; (va biz Uning ulug‘vorligini, Otaning yagona O‘g‘linikidek ulug‘vorlikni ko‘rdik,) inoyat va haqiqatga to‘la. Yuhanno 1:14.

The word translated as “dwelt” means tabernacle. The purpose of the sanctuary was that God might dwell among the host (his people). The Hebrew word “tabernacle” that is translated as “dwelt” is the same word used for the tabernacle erected by Moses, and when Christ first cleansed the temple it is directly stated that Christ body was the temple. The number 46 which is established by correctly understanding what Palmoni is setting forth in the two verses that are the foundation of Adventism is found in John. The 46 years are connected with 220 for those who are willing to see.

“Yashadi” deb tarjima qilingan so‘z “chodir” ma’nosini anglatadi. Muqaddas maskanning maqsadi shuki, Xudo lashkar (O‘z xalqi) orasida yashasin. “Yashadi” deb tarjima qilingan ibroniycha “chodir” so‘zi Muso tiklagan chodir uchun ishlatilgan ayni so‘zdir, va Masih ma’badni birinchi marta poklaganida, Masihning tanasi ma’bad bo‘lgani to‘g‘ridan-to‘g‘ri bayon qilingan. Adventizmning poydevori bo‘lgan ikki oyatda Palmoni nimani bayon etayotganini to‘g‘ri tushunish orqali aniqlanadigan 46 soni Yuhanno kitobida uchraydi. Ko‘rishga tayyor bo‘lganlar uchun bu 46 yil 220 bilan bog‘langan.

> And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?

> Shunda Uning shogirdlari: “Uyingga bo‘lgan g‘ayrating meni yeb bitirdi”, deb yozilganini esladilar. Shunda yahudiylar Unga javoban dedilar: “Sen bu ishlarni qilayotganingga bizga qanday alomat ko‘rsatasan?”

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:17–21.

> Iso ularga javob berib dedi: «Bu ma’badni vayron qilinglar, Men esa uni uch kun ichida qayta tiklayman». Shunda yahudiylar dedilar: «Bu ma’bad qirq olti yil davomida qurildi, Sen esa uni uch kun ichida qayta tiklaysanmi?» Lekin U O‘z tanasining ma’badi haqida gapirayotgan edi. Yuhanno 2:17–21.

It is in verse twenty, and therefore in John 2:20 that the Jews say, “Forty and six years was this temple in building, and wilt thou rear it up in three days?” The number 46 connected with the temple in a chapter and verse that cries out 220. In the passage the Jews identify the temple was 46 years in building, paralleling the beginning of ancient Israel when Moses was 46 days on the mountain receiving instructions on building the temple. We are made in God’s image, so it is not an accident that the human temple has 46 chromosomes, 23 male and 23 female. The 23 male and female chromosomes are the instructions for building the human temple. Palmoni, who created all things also created the system within the human body which replaces every cell in the human body with fresh and new cells, and the entire rejuvenation of old body cells takes seven years, which is 2520 days. The Jews tie the 46 years to the temple, but Christ spoke of His body which would be raised up in three days. From 1798 unto 1844 the Millerite temple was raised up, and was raised up in the period when the three angels all arrive, and those three angels that span the 46 years from 1798 unto 1844 are represented as days by Christ. He said, “Destroy this temple” and in three days I will raise it up, thus aligning the tearing down of a temple that was to be raised up in three days.

Bu yigirmanchi oyatda, ya’ni Yuhanno 2:20 da yahudiylar shunday deydilar: “Bu ma’bad qirq olti yil davomida qurildi, Sen esa uni uch kunda qayta tiklamoqchimisan?” 220 deb jar solayotgan bob va oyatda ma’bad bilan bog‘langan 46 soni. Ushbu parçada yahudiylar ma’badning 46 yil davomida qurilganini ta’kidlaydilar; bu esa qadimgi Isroilning boshlanishiga parallel bo‘lib, o‘sha paytda Muso ma’badni qurish bo‘yicha ko‘rsatmalarni qabul qilish uchun tog‘da 46 kun bo‘lgan edi. Biz Xudoning suratida yaratilganmiz, shu sababli inson ma’badida 46 ta xromosoma — 23 tasi erkakdan va 23 tasi ayoldan — mavjudligi tasodif emas. Erkak va ayoldan kelgan 23 tadan xromosoma inson ma’badini qurish bo‘yicha ko‘rsatmalardir. Hamma narsani yaratgan Palmoni inson tanasi ichida ham shunday bir tizimni yaratganki, u inson tanasidagi har bir hujayrani yangi va yangilangan hujayralar bilan almashtiradi, hamda tana hujayralarining to‘la yangilanishi yetti yil davom etadi, bu esa 2520 kundir. Yahudiylar 46 yilni ma’bad bilan bog‘laydilar, ammo Masih uch kunda tiriltiriladigan O‘z tanasi haqida gapirgan edi. 1798 yildan 1844 yilgacha Millerit ma’badi tiklandi va u uch farishtaning barchasi yetib keladigan davrda tiklandi; 1798 yildan 1844 yilgacha bo‘lgan 46 yilni qamrab olgan o‘sha uch farishta Masih tomonidan kunlar sifatida ifodalangan. U: “Bu ma’badni buzinglar”, dedi, “va Men uni uch kunda tiklayman”; shu tariqa uch kunda tiklanishi kerak bo‘lgan bir ma’badning buzib tashlanishi bilan muvofiqlashtirdi.

Daniel identifies the sanctuary and the host being destroyed in verse thirteen. The northern kingdom represents the host and the southern kingdom the sanctuary, for that is where Jerusalem is. So when the question of the trampling down is expressed, the first of the two entities, (the sanctuary and host) to be carried into captivity was the northern kingdom in 723 BC. 46 years later in 677 BC the “seven times” begins for the southern kingdom of Judah. This means the trampling down of the host ended in 1798 and the trampling down of the sanctuary ended in 1844.

Doniyor o‘n uchinchi oyatda vayron qilinayotgan muqaddas maskan va lashkarni aniqlab beradi. Shimoliy shohlik lashkarni, janubiy shohlik esa muqaddas maskanni ifodalaydi, chunki Quddus o‘sha yerda joylashgan. Shunday ekan, oyoq osti qilinish haqidagi savol bayon etilganda, asirlikka olib ketilgan ikki mavjudotning (muqaddas maskan va lashkarning) birinchisi miloddan avvalgi 723-yilda shimoliy shohlik bo‘lgan. Oradan 46 yil o‘tgach, miloddan avvalgi 677-yilda Yahudoning janubiy shohligi uchun “yetti vaqt” boshlanadi. Bu shuni anglatadiki, lashkarning oyoq osti qilinishi 1798-yilda, muqaddas maskanning oyoq osti qilinishi esa 1844-yilda tugagan.

Ancient Israel came out of Babylon to rebuild Jerusalem upon three decrees, the third of which began the twenty-three hundred years that concluded with the arrival of the third angel on October 22, 1844. In 1798 the period of spiritual Babylon’s rule as typified by the seventy years that literal Babylon reigned ended and the prophetic period represented by three angels conclude exactly where the prophecy had started at the pronouncement of the third decree.

Qadimgi Isroil Bobilondan Quddusni qayta tiklash uchun uchta farmon asosida chiqdi; ulardan uchinchisi ikki ming uch yuz yillik davrni boshlab berdi va bu davr 1844-yil 22-oktabrda uchinchi farishtaning kelishi bilan yakunlandi. 1798-yilda ruhiy Bobil hukmronligi davri — haqiqiy Bobil hukmronlik qilgan yetmish yil bilan timsollangan davr — nihoyasiga yetdi, va uch farishta orqali ifodalangan bashoratli davr aynan bashorat uchinchi farmon e’lon qilingan paytda boshlangan nuqtada xotima topadi.

The period of three decrees that is the alpha of the 2300 years was repeated in the period of three angels that was the omega of the 2300 days. Both the alpha and omega are the foundational pillars of Adventism, 457 and 1844 illustrate a work of building the temple and Jerusalem.

2300 yillik davrning alifosi bo‘lgan uchta farmon davri, 2300 kunning omegasi bo‘lgan uchta farishta davrida takrorlandi. Alifo ham, omega ham Adventizmning asosiy ustunlaridir; 457 va 1844 yillar ma’bad hamda Quddusni bunyod etish ishini tasvirlaydi.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. Zechariah 6:12, 13.

> Unga aytib qo‘y: “Lashkarlar Rabbiy shunday demoqda: Mana, nomi SHOX bo‘lgan Kishi; U O‘z joyidan unib chiqadi va Egamizning ma’badini quradi. Ha, Egamizning ma’badini aynan U quradi; U ulug‘vorlikni ko‘taradi, O‘z taxtida o‘tirib hukmronlik qiladi; U O‘z taxtida ruhoniy bo‘ladi; va tinchlik maslahati ikkalasi o‘rtasida bo‘ladi.” Zakariyo 6:12, 13.

Christ as the Branch is here identified as He who built the temple of the Lord and just as he was raised up in the third day when the third angel arrived on October 22, 1844 the Millerite temple had been erected by Christ, for it is He who builds the temple of the Lord. Though this was fulfilled in Millerite history its perfect fulfillment is in the time period of the latter rain, for the doubling of the phrase “he shall build the temple of the Lord” allows those who will see that the Lord erected the Millerite temple in 46 years, but that he builds another temple of the one hundred and forty-four thousand during the time of the latter rain, for Peter says that one hundred and forty-four thousand are to raised up as a spiritual house.

Masih Shoh sifatida bu yerda Egamizning ma’badini qurgan Zot deb aniqlanadi; va uchinchi farishta 1844-yil 22-oktabrda kelganida, xuddi U uchinchi kunda tiriltirilganidek, Milleriylar ma’badi Masih tomonidan bunyod etilgan edi, chunki Egamizning ma’badini quradigan aynan Udir. Garchi bu Milleriylar tarixida ado etilgan bo‘lsa-da, uning mukammal ado bo‘lishi keyingi yomg‘ir davridadir, chunki “u Egamizning ma’badini quradi” iborasining ikki karra takrorlanishi shunga yo‘l qo‘yadiki, ko‘radiganlar Egamiz Milleriylar ma’badini 46 yilda bunyod etganini, ammo keyingi yomg‘ir davrida bir yuz qirq to‘rt mingdan iborat boshqa bir ma’badni ham qurishini anglaydilar; zero, Butrus aytadiki, bir yuz qirq to‘rt ming ruhiy uy sifatida ko‘tarib chiqariladi.

When the question of “how long” is asked of Palmoni his answer is “unto twenty-three hundred days then shall the sanctuary be cleansed,” but Moses, Elijah and the Millerites, the papal martyrs, Zechariah and John measuring the temple, Isaiah in chapter six and others unmentioned say the answer to verse thirteen’s question of “how long” is “from 9/11 unto the Sunday law, then shall the sanctuary be cleansed.”

“Qancha vaqtgacha” degan savol Palmoniga berilganida, uning javobi: “ikki ming uch yuz kecha-kunduzgacha; shundan so‘ng muqaddas maskan poklanadi”, bo‘ladi; ammo Muso, Ilyos va Millerchilar, papalik shahidlari, Zakariyo va ma’badni o‘lchayotgan Yuhanno, Ishayo oltinchi bobda va zikr qilinmagan boshqalar esa, o‘n uchinchi oyatdagi “qancha vaqtgacha” degan savolga javob: “9/11 dan Yakshanba qonunigacha; shundan so‘ng muqaddas maskan poklanadi”, deydilar.

October 22, 1844 was typified by Abraham offering his son, for that typified the cross where the heavenly Father offered up His Son. Moses and the Hebrews at the Red Sea according to the apostle Paul represented baptism, which typifies the cross, which was typified by Abraham on Mount Moriah with Isaac.

1844-yil 22-oktabrda Ibrohimning o‘z o‘g‘lini qurbonlikka taqdim etishi orqali timsollandi, chunki bu samoviy Otaning O‘z O‘g‘lini taqdim etgan xochning timsoli edi. Havoriy Pavlusga ko‘ra, Muso va ibroniylarning Qizil dengiz bo‘yidagi voqeasi suvga cho‘mishni ifodalar edi; suvga cho‘mish xochning timsolidir, xoch esa Moriya tog‘ida Ibrohimning Ishoq bilan bo‘lgan voqeasi orqali timsollangan edi.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Bundan tashqari, ey birodarlar, sizlar shundan bexabar qolishingizni istamayman: ota-bobolarimizning barchasi bulut ostida edilar va barchasi dengizdan o‘tib ketdilar; hammasi bulutda va dengizda Musoga suvga cho‘mdirildilar. 1 Korinfliklarga 10:1, 2.

This of course means that baptism is represented by October 22, 1844 which is where Noah’s family of eight was baptized. “Eight” being a symbol of resurrection.

Bu, albatta, suvga cho‘mish 1844-yil 22-oktabr bilan ifodalanishini anglatadi; aynan o‘sha yerda Nuhning sakkiz kishidan iborat oilasi suvga cho‘mdirildi. “Sakkiz” esa tirilishning timsolidir.

> Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ. 1 Peter 3:20, 21.

> Qachonlardir itoatsiz bo‘lganlar — Nuhning kunlarida, kema tayyorlanayotgan paytda, Xudoning uzoq sabr-toqati kutib turgan mahalda; unda ozchilik, ya’ni sakkiz jon suv orqali qutqarildi. Bunga mos timsol sifatida, suvga cho‘mish ham hozir bizni qutqaradi — bu tanadagi kirni ketkazish emas, balki Xudoga qaratilgan pok vijdonning javobidir — Iso Masihning tirilishi orqali. 1 Butrus 3:20, 21.

To misunderstand any element of truth that has been revealed about October 22, 1844 is parallel to misunderstanding the testimony of Noah in the ark, Moses at the Red Sea, Abraham on Mount Moriah and Jesus upon the cross. On that date the third angel arrived into history, and he is the angel that seals God’s people.

1844-yil 22-oktabr haqida vahiy qilingan haqiqatning istalgan unsurini noto‘g‘ri tushunish, Nuhning kemadagi guvohligini, Musoning Qizil dengiz bo‘yidagi guvohligini, Ibrohimning Moriya tog‘idagi guvohligini va Isoning xochdagi guvohligini noto‘g‘ri tushunishga barobardir. O‘sha sanada uchinchi farishta tarix sahnasiga kirib keldi, va u Xudoning xalqini muhrlaydigan farishtadir.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Shundan so‘ng men uchinchi farishtani ko‘rdim. Menga hamroh bo‘lgan farishta dedi: ‘Uning so‘zi dahshatlidir, uning vazifasi qo‘rqinchlidir. Bug‘doyni begona o‘tlardan ajratib oladigan hamda bug‘doyni samoviy ombor uchun muhrlaydigan yoki bog‘laydigan farishta shu bo‘ladi.’ Bu narsalar butun aqlni, butun e’tiborni band etmog‘i lozim. Yana menga shuni ko‘rsatdiki, biz rahm-shafqatning so‘nggi xabariga ega bo‘layotganimizga ishonadiganlar har kuni yangi adashishni qabul qilayotgan yoki ichiga singdirayotganlardan ajralgan bo‘lishlari zarur. Men na yoshlar, na qariyalar xatoda va zulmatda bo‘lganlarning yig‘inlarida qatnashmasliklari kerakligini ko‘rdim. Farishta dedi: ‘Aql foydasiz narsalar ustida to‘xtab turishni bas qilsin.’” Manuscript Releases, 5-jild, 425.

So along with the sacred prophetic lines that typified the date, the third angel arrived and began his work, which includes separating the wise and foolish virgins represented as wheat and tares in the passage. Not understanding how thoroughly 1844 has been sacredly typified, or not knowing what has been revealed concerning the waymarks that were connected to 1844 and continued on to 1863 leaves a soul unprepared to grapple prophetically with the implications of the fact that Christ is the central subject of the two verses that represent the foundation of Adventism, and that there Christ is recognized as Palmoni, the creator of mathematics and everything else.

Shunday qilib, sanani timsollagan muqaddas bashoratli chiziqlar bilan bir qatorda, uchinchi farishta kelib, ushbu parchada bug‘doy va begona o‘tlar sifatida tasvirlangan dono va nodon bokiralarni ajratishni o‘z ichiga olgan ishini boshladi. 1844 yil qanchalik to‘la ravishda muqaddas tarzda timsollanganini tushunmaslik yoki 1844 yil bilan bog‘langan va 1863 yilgacha davom etgan yo‘l belgilariga doir nima vahiy qilinganini bilmaslik, Masih Adventizmning poydevorini ifodalovchi ikki oyatning markaziy mavzusi ekani va o‘sha yerda Masih matematikaning va qolgan hamma narsaning Yaratguvchisi bo‘lgan Palmoni sifatida tan olinishi haqidagi haqiqatning oqibatlari bilan bashorat nuqtayi nazaridan olishishga bir jonni tayyorsiz qoldiradi.

The current answer to the question of verse thirteen is different than the answer was in 1845. In 1845 the pioneers were shaking off a great disappointment, beginning to grapple with the idea that the Lord had restored the gift of a prophet as had not been done since the time of the disciples. They were seeking to understand the implication of the message of the third angel, and awakening to the fact that the experience that had just went through was nothing less than sacred history. By 1850 they were offering a new pioneer chart to correct and replace the 1843 pioneer chart. Both the charts were identified by Sister White as being fulfillments of Habakkuk chapter two’s “tables.” This being the case 1850 is an established fulfillment of God’s prophetic Word.

O‘n uchinchi oyatdagi savolga hozirgi javob 1845-yildagi javobdan farq qiladi. 1845-yilda kashshoflar ulkan bir umidsizlikdan silkib chiqayotgan, Rabbiy havoriylar zamonidan beri bo‘lmagan tarzda payg‘ambarlik in’omni qayta tiklagan, degan fikr bilan endigina yuzma-yuz kelayotgan edilar. Ular uchinchi farishtaning xabarining mazmun-mohiyatini anglashga intilar, va o‘zlari endigina boshdan kechirgan tajriba muqaddas tarixning o‘zidan boshqa narsa emasligini anglay boshlayotgan edilar. 1850-yilga kelib ular 1843-yildagi kashshoflar jadvalini tuzatish va uning o‘rnini egallash uchun yangi bir kashshoflar jadvalini taqdim etayotgan edilar. Har ikkala jadval ham Opa Uayt tomonidan Xabaqquq 2-bobdagi “jadvallar”ning bajo bo‘lishi sifatida ko‘rsatilgan. Shunday ekan, 1850-yil Xudoning bashoratli Kalomining belgilangan bajo bo‘lishidir.

The pioneers understood and wrote that to deny that the 1843 chart was not a fulfillment of Habakkuk chapter two’s “tables” was to leave the original faith. Sister White endorsed the chart as being directed by the hand of the Lord, and as a fulfillment of Habakkuk, and she placed the same endorsement upon the 1850 chart. Habakkuk identifies “tables” in the plural, and when the 1843 chart was printed in May of 1842, it was printed with an error in some of the figures that the Lord held His hand over. In 1850 a new chart was made available which corrected that error in the figures. Habakkuk’s tables represent fulfillments of prophecy, and those prophecies were fulfilled from May 1842 unto January 1850.

Kashshoflar shuni tushunib, yozib qoldirdilarki, 1843 yilgi jadval Habakkuk kitobining ikkinchi bobidagi “lavhalar”ning bajo kelishi emasligini inkor etish asl imondan chiqish demakdir. Opa Uayt bu jadvalni Rabbiy qo‘li bilan yo‘naltirilgan va Habakkukning bajo kelishi sifatida ma’qulladi, hamda xuddi shu ma’qullovni 1850 yilgi jadvalga ham berdi. Habakkuk “lavhalar”ni ko‘plikda tilga oladi, va 1843 yilgi jadval 1842 yil may oyida bosib chiqarilganida, undagi ayrim raqamlarda xato bilan bosilgan edi; Rabbiy esa O‘z qo‘lini buning ustida tutgan edi. 1850 yilda raqamlardagi o‘sha xatoni tuzatgan yangi bir jadval taqdim etildi. Habakkukning lavhalari bashoratlarning bajo kelishlarini ifodalaydi, va o‘sha bashoratlar 1842 yil mayidan 1850 yil yanvarigacha bajo keldi.

The 1843 or beginning table had an error and the ending table of 1850 had no error. The period from May of 1842 until January 1850 is an established prophetic period, and May of 1842, and also January 1850 represents prophetic waymarks and those waymarks contain the signature of Alpha and Omega. The alpha or first letter and the omega, the last and twenty-second letter. 1842 is alpha and 1850 is omega, and if we took those two Hebrew letters and placed the thirteenth letter of the Hebrew alphabet, we would construct the Hebrew word “truth” that is spelled with the first, thirteenth and twenty-second letters of the Hebrew alphabet.

1843-yilgi, ya’ni boshlanish jadvalida xato bor edi, 1850-yilgi yakun jadvalida esa xato yo‘q edi. 1842-yil may oyidan 1850-yil yanvarigacha bo‘lgan davr tasdiqlangan bashoratli davrdir, va 1842-yil may oyi hamda 1850-yil yanvar oyi bashoratli belgilarni ifodalaydi; bu belgilar esa Alfa va Omeganning muhrini o‘z ichiga oladi. Alfa — birinchi harf, Omega esa oxirgi, ya’ni yigirma ikkinchi harfdir. 1842 Alfa, 1850 esa Omegadir; va agar biz ibroniy alifbosining shu ikki harfini olib, ibroniy alifbosining o‘n uchinchi harfini ular orasiga qo‘ysak, ibroniy alifbosining birinchi, o‘n uchinchi va yigirma ikkinchi harflari bilan yoziladigan “haqiqat” degan ibroniycha so‘zni hosil qilgan bo‘lamiz.

The prophetic logic brought to bear upon the waymarks of 1842 and 1850 is that they are tied together by “error.” The alpha had an error and the omega corrected that very same error, so what stands between the alpha and omega letters is “error” a symbol of rebellion, which is what the number thirteen represents. 1842 to 1850 is an established prophetic period containing the signature of Alpha and Omega and it is the “truth.” Until that history is seriously and spiritually investigated by a Laodicean Seventh-day Adventist they are virtually blinded to the obvious TRUTH which the prophetic period of Habakkuk’s tables from 1842 to 1850 establishes beyond any doubt. The truth that together are established by the two witnesses is that the 1850 chart has no errors. The 1850 chart, as with the 1843 chart contains Moses’ “seven times,” and on both charts the “seven times” is placed in the center of the chart running top to bottom illustrating the period of the “seven times” beginning in 677 BC unto 1844. The 2520 is not simply on the chart, it is the center of the chart.

1842 va 1850 yillardagi yo‘lbelgilarga tatbiq etilgan bashoratli mantiq shundan iboratki, ular “xato” orqali o‘zaro bog‘langandir. Alfa xatoga ega edi, omega esa aynan o‘sha xatoni tuzatdi; demak, alfa va omega harflari orasida turadigan narsa — “xato”, ya’ni isyonning ramzidir; o‘n uch soni aynan shuni ifodalaydi. 1842 yildan 1850 yilgacha bo‘lgan davr — Alfa va Omeganing imzosini o‘z ichiga olgan va “haqiqat” bo‘lgan, allaqachon o‘rnatilgan bashoratli davrdir. Laodikeyalik Yettinchi kun adventisti bu tarixni jiddiy va ruhiy tarzda tekshirmaguncha, Habakkuk jadvallarining 1842 yildan 1850 yilgacha bo‘lgan bashoratli davri hech qanday shubhaga o‘rin qoldirmay tasdiqlaydigan ayon HAQIQATga nisbatan ular amalda ko‘r bo‘lib qoladilar. Ikki guvoh birgalikda o‘rnatadigan haqiqat shuki, 1850 yilgi jadvalda hech qanday xato yo‘q. 1850 yilgi jadval ham, 1843 yilgi jadval singari, Musoning “yetti zamon”ini o‘z ichiga oladi, va har ikkala jadvalda ham “yetti zamon” jadvalning markaziga, yuqoridan pastga cho‘zilgan holda joylashtirilgan bo‘lib, miloddan avvalgi 677 yildan 1844 yilgacha bo‘lgan “yetti zamon” davrini tasvirlaydi. 2520 shunchaki jadvalda mavjud emas, u jadvalning markazidir.

What is depicted in the center of the prophetic line illustrating the “seven times” is the cross. The center of both tables is the 2520 timeline running from top to bottom. In the middle is the cross. The cross was the middle of the week Christ confirmed the covenant with many in fulfillment of Daniel nine verse twenty-seven. That week represents seven years, which prophetically is 2520 days. As with the tables, in the very center of the 2520 days, Christ was confirming the covenant on the cross. From Christ’s baptism until the cross was 1260 days prophetically. This means that from the baptism to the cross there would be 1260 morning offerings and 1260 evening offerings leading to the cross, but at the cross that final sacrificial lamb escaped from the priest, and the Lamb of God became the evening sacrifice and thus represented the 2520th Lamb offering since the baptism.

“Yetti vaqt”ni tasvirlovchi bashoratli chiziqning markazida xoch tasvirlangan. Har ikkala jadvalning markazi ham yuqoridan pastga choʻzilgan 2520 vaqt chizigʻidir. Oʻrtada xoch turadi. Xoch, Doniyor 9:27 ning bajo bo‘lishida Masih koʻplar bilan ahdni tasdiqlagan haftaning oʻrtasi edi. Oʻsha hafta yetti yilni ifodalaydi, bu esa bashoratli maʼnoda 2520 kundir. Jadvallarda bo‘lgani kabi, 2520 kunning ayni markazida Masih xochda ahdni tasdiqlayotgan edi. Masihning suvga choʻmishidan xochgacha bashoratli hisobda 1260 kun boʻlgan. Bu shuni anglatadiki, suvga choʻmishdan xochgacha xochga olib boruvchi 1260 ta tonggi qurbonlik va 1260 ta kechki qurbonlik boʻlgan, ammo xochda o‘sha so‘nggi qurbonlik qoʻzisi ruhoniyning qoʻlidan qochib ketdi, va Xudoning Qoʻzisi kechki qurbonlikka aylandi hamda shu tariqa suvga choʻmishdan beri keltirilgan 2520-chi Qoʻzi qurbonligini ifodaladi.

The center of the week was the cross and the center of both sacred tables is the cross, but in each case the Lamb is set within the truth symbolically represented by 2520. The cross is set in the middle of 2520 days and at the cross Jesus was the 2520th and last offering. The history between May of 1842 and January 1850 represents error and Christ, the truth was set between two criminals, though He was not a criminal He was being treated as such. We therefore have three criminals, one who will be lost and one who will be saved. The three criminals are three waymarks tied together by crime, though the middle waymark is the opposite of the alpha and omega criminal. The alpha and omega criminals are connected by the middle waymark, the cross.

Haftaning markazi xoch edi va har ikkala muqaddas jadvalning ham markazi xochdir, biroq har bir holatda Qo‘zi 2520 orqali ramziy tarzda ifodalangan haqiqat doirasida joylashtirilgan. Xoch 2520 kunning o‘rtasiga qo‘yilgan va xochda Iso 2520-chi hamda so‘nggi qurbonlik edi. 1842-yil mayidan 1850-yil yanvarigacha bo‘lgan tarix xatoni ifodalaydi, va Masih — Haqiqat — ikki jinoyatchi orasiga qo‘yildi; garchi U jinoyatchi bo‘lmasa-da, Unga shunday muomala qilindi. Shunday ekan, bizda uch jinoyatchi bor: biri halok bo‘ladi va biri najot topadi. Bu uch jinoyatchi jinoyat orqali bir-biriga bog‘langan uchta yo‘l-belgisidir, garchi o‘rta yo‘l-belgisi alfa va omega jinoyatchisining teskarisi bo‘lsa ham. Alfa va omega jinoyatchilari o‘rta yo‘l-belgisi — xoch — orqali o‘zaro bog‘langan.

With Habakkuk’s tables from 1842 unto 1850, error was the middle letter that tied together with the first and last waymark. The middle waymark at the cross tied the three criminals together, but the middle waymark in these is not error, it is Truth, and an element of truth that is upheld by both the cross and Habakkuk’s tables is that the 2520, the “seven times” of Leviticus twenty-six is truth, and in the context of the logic just set forth, to reject the 2520 is to reject Jesus.

1842 yildan 1850 yilgacha bo‘lgan Habakkukning jadvallarida xato birinchi va oxirgi yo‘lbelgini bir-biriga bog‘lab turuvchi o‘rta harf edi. Xochdagi o‘rta yo‘lbelgi uch jinoyatchini bir-biriga bog‘ladi, ammo bulardagi o‘rta yo‘lbelgi xato emas, balki Haqiqatdir; xoch ham, Habakkukning jadvallari ham tasdiqlaydigan haqiqat unsurlaridan biri shuki, 2520, ya’ni Levilar yigirma oltidagi “yetti vaqt” haqiqatdir, va endigina bayon etilgan mantiq kontekstida 2520 ni rad etish Isoga rad javobini berishdir.

When Palmoni, the Wonderful Numberer states, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” He is answering the prophetic question of “how long.” The answer is no longer 1844, for the Philadelphian Millerite movement ceased in 1856 as it was then identified by James and Ellen White that the movement had transitioned from Philadelphia to Laodicea. When Sister White drew that line in the sand. it meant until that condition changed that the relation of God with His people was to be understood as representing a separation, for He stands outside knocking on the hearts of Laodiceans seeking for entrance. His divinity is not within their humanity. The very work Christ began on October 22, 1844 was to combine His divinity with humanity, and Christ was willing to do that very thing, but it was not to be.

Palmoniy, Moʻjizaviy Hisoblovchi, “Ikki ming uch yuz kungacha; shundan keyin muqaddas maskan poklanadi”, deb aytganda, u “qancha vaqtgacha” degan bashoriy savolga javob bermoqda. Javob endi 1844 emas, chunki Filadelfiyalik Milleriylar harakati 1856 yilda toʻxtadi, zero oʻsha paytda James va Ellen White tomonidan bu harakat Filadelfiyadan Laodikeyaga oʻtganligi aniqlangan edi. Sister White qumga oʻsha chegarani tortganida, bu shuni anglatardiki, oʻsha holat oʻzgarguncha, Xudoning Oʻz xalqi bilan munosabati ajralish ifodasi sifatida tushunilishi lozim edi, chunki U Laodikeyaliklarning qalblari eshigi oldida turib, kirish izlab taqillatmoqda. Uning ilohiyligi ularning insoniyati ichida emas. Masih 1844 yil 22 oktyabrda boshlagan ayni ish — Oʻz ilohiyligini insoniyat bilan birlashtirish edi, va Masih aynan shu ishni qilishga tayyor edi, ammo bu sodir boʻlishi kerak emas 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 imonlarini mahkam tutganlarida va Xudoning ochilib borayotgan inoyatli boshqaruviga birlashgan holda ergashganlarida, uchinchi farishtaning xabarini qabul qilib, uni Muqaddas Ruhning qudrati bilan dunyoga e’lon qilganlarida edi, ular Xudoning najotini ko‘rgan bo‘lar edilar, Rabbiy ularning sa’y-harakatlari bilan qudratli tarzda ish ko‘rgan bo‘lar edi, ish yakunlangan bo‘lar edi va Masih allaqachon O‘z xalqini mukofotini olish uchun qabul etishga kelgan bo‘lar edi. Ammo umidsizlik ortidan kelgan shubha va noaniqlik davrida advent imonlilarining ko‘plari o‘z imonidan voz kechdilar.... Shu tariqa ish to‘sib qo‘yildi va dunyo zulmatda qoldi. Agar butun Adventist tanasi Xudoning amrlari va Isoning imoni asosida birlashganida, tariximiz naqadar keng darajada boshqacha bo‘lar edi!” Evangelism, 695.

Repeating the history of ancient Israel the Lord brought modern Israel out of the darkness of Dark Ages and entered into covenant with them at the Red Sea, for baptism is a symbol of covenant relationship. But Israel is to be tested whether they would keep the covenant. With ancient Israel they failed ten tests according to the book of Numbers. At the tenth failure they were condemned to die in the wilderness over forty years, thus providing an example of modern Israel’s rejection of the Laodicean message of 1856. As with ancient Israel’s failure of ten progressive tests (ten being a symbol of a test), from the arrival of the third angel in 1844 unto 1856 a progressive testing process was brought upon the Philadelphian Millerite movement.

Qadimgi Isroil tarixini takrorlagan holda, Rabbimiz zamonaviy Isroilni zulmat asrlarining qorong‘iligidan olib chiqdi va Qizil dengizda ular bilan ahdga kirdi, chunki suvga cho‘mish ahdiy munosabatning timsolidir. Ammo Isroil ahdni saqlab qolish-qolmasligi sinovdan o‘tkazilishi kerak edi. Qadimgi Isroil bilan ular “Sonlar” kitobiga ko‘ra o‘nta sinovdan yiqildilar. O‘ninchi muvaffaqiyatsizlikda ular qirq yildan ortiq sahroda o‘lishga hukm qilindilar; shu tariqa bu 1856 yildagi Laodikiyaga yo‘llangan xabarning zamonaviy Isroil tomonidan rad etilishiga bir misol bo‘ldi. Qadimgi Isroilning o‘nta izchil sinovda muvaffaqiyatsizlikka uchragani kabi (o‘n soni sinovning timsoli bo‘lgani uchun), uchinchi farishta 1844 yilda kelgan paytdan to 1856 yilgacha Filadelfiyalik Milleritlar harakati ustiga ham izchil bir sinov jarayoni keltirildi.

The ten tests from the Red Sea to the first rebellion at Kadesh is represented as a prophetic period for it has the number ten tying the period together. Ten being a symbol of a test, ten tests identified the ten tribes that rejected the covenant and failed the tenth test and the testing process. The period began at the Red Sea crossing and the Ten Commandments are represented as the first of the ten tests after the sea, the first test being the Sabbath the symbol and seal of the Ten Commandments (represented by the mana). When the period of ten tests in ancient Israel is so clearly set forth as a specific prophetic period and the Spirit of Prophecy informs us that the Red Sea crossing typified October 22, 1844, then we should know that at that point a progressive testing process began. Adventism does not know that, so they are unable to see that in 1863 they were assigned to die in the Laodicean wilderness until the Sunday law, the very law they were given to proclaim a warning about at the very beginning of the testing process that led to 1863.

Qizil dengizdan Kadeshdagi birinchi isyongacha bo‘lgan o‘nta sinov payg‘ambarlik davri sifatida ifodalanadi, chunki bu davrni bir-biriga bog‘lab turuvchi o‘n soni mavjud. O‘n — sinovning ramzi bo‘lib, o‘nta sinov ahdni rad etgan va o‘ninchi sinovda hamda sinov jarayonida muvaffaqiyatsizlikka uchragan o‘n qabilani belgilab berdi. Bu davr Qizil dengizdan o‘tish bilan boshlandi va O‘n Amr dengizdan keyingi o‘nta sinovning birinchisi sifatida ifodalanadi; birinchi sinov esa Shabbat bo‘lib, u O‘n Amrning ramzi va muhri edi (manna bilan ifodalangan). Qadimgi Isroildagi o‘nta sinov davri shu qadar aniq tarzda muayyan bir payg‘ambarlik davri sifatida bayon etilgan bo‘lsa va Bashorat Ruhi bizga Qizil dengizdan o‘tish 1844-yil 22-oktyabrning timsoli bo‘lganini bildirsa, unda biz shu nuqtada izchil davom etuvchi sinov jarayoni boshlanganini bilishimiz kerak. Adventizm buni bilmaydi, shuning uchun ular 1863-yilda Laodikiya sahrosida o‘lishga hukm qilinganliklarini — aynan sinov jarayonining boshidayoq ogohlantirishini e’lon qilish topshirilgan o‘sha yakshanba qonunigacha — ko‘ra olmaydilar; o‘sha sinov jarayoni esa 1863-yilga olib kelgan edi.

When the pronouncement of the Laodicea condition came upon Millerite Adventism in 1856 “new wine” was published upon the “seven times.” The new light was never accepted and seven years later, or 2520 prophetic days later the Laodicean Millerite movement ended and became the Laodicean Seventh-day Adventist church. Moses was willing to go into the Promised Land, but the tenth test had arrived, and of course it was a foundational test, for the very work assigned to Moses from the outset was to lead God’s people to the Promised Land. That was the work before Moses arrived in Egypt. The tenth test had arrived and the rebels vacillated over entering the Promised Land.

1856-yilda Laodikiya holatiga oid hukm Millerit Adventizmiga kelganida, “yangi sharob” “yetti vaqt” haqida nashr etildi. Bu yangi nur hech qachon qabul qilinmadi va yetti yil o‘tib, ya’ni 2520 bashoriy kundan so‘ng, Laodikiyadagi Millerit harakati nihoyasiga yetib, Laodikiyadagi Yettinchi kun Adventistlar jamoatiga aylandi. Muso Va’da qilingan yurtga kirishga tayyor edi, ammo o‘ninchi sinov yetib kelgan edi, va, albatta, bu asosiy sinov edi, chunki Musoga boshidanoq yuklatilgan ishning o‘zi Xudoning xalqini Va’da qilingan yurtga olib borish edi. Bu Muso Misrga yetib kelishidan oldingi ish edi. O‘ninchi sinov yetib kelgan edi va isyonchilar Va’da qilingan yurtga kirish masalasida ikkilandilar.

> And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee: go up and possess it, as the Lord God of thy fathers hath said unto thee; fear not, neither be discouraged. And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come. And the saying pleased me well: and I took twelve men of you, one of a tribe. Deuteronomy 1:20–23.

> Va men sizlarga dedim: “Egamiz Xudoyimiz bizga berayotgan Amoriylar tog‘iga yetib keldingizlar. Mana, Egang Xudoying yurtni oldingga qo‘yib berdi; ota-bobolaringning Xudosi — Egamiz senga aytganidek, borib uni egallab ol; qo‘rqma va tushkunlikka tushma”. Shunda har biringiz menga yaqinlashib dedingizlar: “Oldimizdan odamlar yuboraylik, ular biz uchun yurtni tekshirib chiqsinlar va bizga qaysi yo‘ldan chiqishimiz, qaysi shaharlarga borishimiz kerakligi haqida xabar keltirsinlar”. Bu gap menga ma’qul bo‘ldi; va men orangizdan o‘n ikki kishini, har qabiladan bittadan, oldim. Qonunlar kitobi 1:20–23.

From that point until the twelve spies return represents the history when the last foundational test arrived in 1856 and for seven years the Laodicean Millerites search the land until they chose to cease as a movement and become a church.

O‘sha nuqtadan to o‘n ikki josus qaytib kelguniga qadar bo‘lgan davr, 1856 yilda oxirgi asosiy sinov yetib kelganida va yetti yil davomida Laodikiyalik Milleriylar mamlakatni ko‘zdan kechirib, nihoyat harakat sifatida mavjud bo‘lishni to‘xtatib, jamoatga aylanishni tanlagan tarixni ifodalaydi.

The first truth discovered by Miller was the “seven times” making it the foundation of the foundational truths that make up Jeremiah’s old paths. The last new prophetic light brought to Adventism was in 1856 and it was a series of articles on the “seven times.” There is a great deal of light associated with a deep study of these historical facts, but if we are going to be able to identify why the answer of verse fourteen of Daniel eight is “from 9/11 unto the Sunday law, then shall the sanctuary be cleansed,” we must keep moving forward.

Miller tomonidan kashf etilgan birinchi haqiqat “yetti vaqt” bo‘lib, bu Yeremiyoning qadimiy yo‘llarini tashkil etuvchi asosiy haqiqatlarning poydevoriga aylandi. Adventizmga keltirilgan so‘nggi yangi bashoriy nur 1856 yilda berilgan bo‘lib, u “yetti vaqt” haqidagi bir qator maqolalardan iborat edi. Ushbu tarixiy dalillarni chuqur o‘rganish bilan bog‘liq juda ko‘p nur mavjud, ammo agar Doniyor sakkizinchi bobining o‘n to‘rtinchi oyatidagi javob nega “11-sentabrdan Yakshanba qonunigacha, so‘ng muqaddas joy poklanadi” ekanini aniqlashga qodir bo‘lishni istasak, oldinga siljishda davom etishimiz kerak.

The work which Christ began in 1844 was turned aside in 1863, so the “cleansing” of the sanctuary that began at that time was put on hold while God’s people began to traverse the wilderness of Laodicea. For this reason, the work that was to be accomplished by Christ in the period of 1844 to 1863, was of necessity to be repeated when the third angel, who is the angel who separates and seals ultimately accomplishes the work represented by “cleansing.” The prophetic waymarks of 1844 to 1863 are the waymarks in which Christ would have accomplished the work of cleansing the sanctuary, and those waymarks represent the history where the work will be accomplished. If it can be shown that 1844 unto 1863 represents the period of 9/11 unto the Sunday law, the question of “how long” is in agreement with the other lines represented by “how long.”

Masih 1844 yilda boshlagan ish 1863 yilda chetga og‘dirildi, shuning uchun o‘sha vaqtda boshlangan muqaddas joyning “tozalanishi” Xudoning xalqi Laodikiya cho‘lidan o‘ta boshlagan paytda to‘xtatib qo‘yildi. Shu bois, 1844 yildan 1863 yilgacha bo‘lgan davrda Masih tomonidan amalga oshirilishi lozim bo‘lgan ish, ajratib qo‘yuvchi va muhrlovchi farishta bo‘lgan uchinchi farishta oxir-oqibat “tozalash” bilan ifodalangan ishni ado etganida, zarurat yuzasidan takrorlanishi kerak edi. 1844 yildan 1863 yilgacha bo‘lgan bashoratli yo‘l-belgilar Masih muqaddas joyni tozalash ishini amalga oshirgan bo‘lar edi degan yo‘l-belgilardir, va o‘sha yo‘l-belgilar bu ish amalga oshiriladigan tarixni ifodalaydi. Agar 1844 yildan 1863 yilgacha bo‘lgan davr 9/11 dan Yakshanba qonunigacha bo‘lgan davrni ifodalashi ko‘rsatib berilsa, “qancha vaqt” masalasi “qancha vaqt” bilan ifodalangan boshqa chiziqlar bilan muvofiq bo‘ladi.

1844 was the arrival of the third angel and 1863 marks the end of the testing period. In 1846 the Whites were married and Ellen’s last name changed from Harmen to White, and the married couple began to keep the seventh-day Sabbath in that year. The Sabbath, marriage and a name change are all symbols of a covenant relationship prophetically. The Lord brought modern Israel through the Red Sea of 1844 and in 1846 brought them to Sinai to give them the law and enter into covenant with them. That law as with Habakkuk’s two tables is written upon two tables, the first table contains 4 laws and the second table contains 6. Two tables represent the covenant relation of both ancient and modern Israel and together the two tables of the covenant that is the Ten Commandments and is marked as 46 symbolically for ancient Israel, typified Habakkuk’s two tables who represent the history of the latter rain. Together with the two wave loaf offerings of Pentecost, they represent the ensign that is the one hundred and forty-four thousand.

1844 yil uchinchi farishtaning kelishi bo‘ldi, 1863 yil esa sinov davrining nihoyasini belgilaydi. 1846 yilda Uaytlar turmush qurdilar va Ellenning familiyasi Harmendan Uaytga o‘zgardi, hamda o‘sha yili bu er-xotin yettinchi kun shanbasiga rioya qila boshladilar. Shanba, nikoh va ismning o‘zgarishi — bularning barchasi bashoratli ma’noda ahd munosabatining ramzlaridir. Rabbiy zamonaviy Isroilni 1844 yilning Qizil dengizi orqali olib o‘tdi va 1846 yilda ularga qonunni berish hamda ular bilan ahd tuzish uchun ularni Sinayga keltirdi. O‘sha qonun, Habakkukning ikki lavhasi kabi, ikki lavhaga yozilgandir: birinchi lavhada 4 ta qonun, ikkinchi lavhada esa 6 ta qonun bor. Ikki lavha qadimgi hamda zamonaviy Isroilning ahdiy munosabatini ifodalaydi va birgalikda, Ahdning O‘n Amri bo‘lgan va qadimgi Isroil uchun ramziy tarzda 46 bilan belgilangan bu ikki ahd lavhasi, keyingi yomg‘ir tarixini ifodalovchi Habakkukning ikki lavhasini oldindan ko‘rsatgan edi. Hosil bayramining ikki to‘lqinli non nazrligi bilan birga, ular bir yuz qirq to‘rt ming bo‘lgan bayroqni ifodalaydi.

When Sister White’s name changed from Harmen to White. Harmen means a soldier of peace, but it was replaced with White, which is the righteousness of Christ. The name Gould means gold, and Ellen means a bright and shining light. Her name represents the Laodicean message.

Opa Uaytning familiyasi Harmendan Uaytga o‘zgarganida. Harmen “tinchlik askari” degan ma’noni anglatadi, ammo u Uayt bilan almashtirildi; Uayt esa Masihning solihligidir. Gould nomi “oltin” degan ma’noni anglatadi, Ellen esa yorqin va porloq nur demakdir. Uning nomi Laodikiya xabarini ifodalaydi.

> I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. Revelation 3:18.

> Senga Maslahat beramanki, boy bo‘lishing uchun Mendan olovda sinalgan oltin sotib olgin; va oq kiyimlar, shunda kiyinursan va yalang‘ochligingning uyati ko‘rinmasin; hamda ko‘zlaringga ko‘z malhamini surtgin, shunda ko‘ra olursan. Vahiy 3:18.

The “eye salve” is the light of God’s Word, and Ellen is a bright and shining light. The safety for the Millerites in 1856 was to be found in receiving the message to Laodicea as presented through her writings, and as represented in her name. Sister White is clear that the 1888 message of Jones and Waggoner was the Laodicean message, and that their message was also the third angels’ message.

“Ko‘z surtmasi” — Xudoning Kalomining nuridir, va Ellen yorqin hamda porlab turuvchi bir nurdir. 1856 yilda milleritchilar uchun xavfsizlik uning yozuvlari orqali taqdim etilgan va uning ismida ifodalangan Laodikiyaga bo‘lgan xabarni qabul qilishda topilishi kerak edi. Opa Uayt shuni ravshan bildiradiki, 1888 yildagi Jons va Vaggoner xabari Laodikiyaga bo‘lgan xabar edi, va ularning xabari uchinchi farishtaning xabari ham edi.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. … This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Rabbiy O‘zining buyuk marhamati bilan O‘z xalqiga oqsoqollar Vaggoner va Jons orqali nihoyatda qimmatli bir xabar yubordi. … Bu — Xudo dunyoga berilishini amr qilgan xabardir. Bu uchinchi farishtaning xabaridir; u baland ovoz bilan e’lon qilinishi va Uning Ruhining mo‘l-ko‘l darajada to‘kilishi bilan birga bo‘lishi kerak.” Testimonies to Ministers, 91.

The third angel arrived in 1844, and he attempted his work a second time in 1888. The message of 1888 was the Laodicean message, it was the third angel’s message, it marked the descent of the angel of Revelation eighteen, it was the message of justification by faith which is proclaimed during the outpouring of the latter rain. The third angel arrived in 1844 and then again in 1888, only to be rejected in both instances, but both instances typify when the third angel arrives at the time of the latter rain. 1844 is a symbol of 9/11, and if 1863 typifies the Sunday law, then the prophetic period of “9/11 to the Sunday law” as represented by the symbol of “how long” would represent the present truth answer to verse thirteen’s question of “how long.”

Uchinchi farishta 1844-yilda keldi va u o‘z ishini ikkinchi bor 1888-yilda bajarishga urindi. 1888-yildagi xabar Laodikiyadagi jamoatga qaratilgan xabar edi; u uchinchi farishtaning xabari edi; u Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning tushishini belgiladi; u keyingi yomg‘ir to‘kilishi davrida e’lon qilinadigan imon orqali oqlanish xabari edi. Uchinchi farishta 1844-yilda keldi, so‘ng yana 1888-yilda ham keldi, biroq har ikkala holatda ham rad etildi; ammo bu ikkala holat ham uchinchi farishta keyingi yomg‘ir vaqtida keladigan paytni timsollaydi. 1844 — 9/11 ning ramzidir, va agar 1863 Yakshanba qonunini timsollasa, unda “qancha vaqtgacha” ramzi orqali ifodalangan “9/11 dan Yakshanba qonunigacha” bo‘lgan bashoratli davr o‘n uchinchi oyatdagi “qancha vaqtgacha” degan savolga hozirgi haqiqatning javobini ifodalar edi.

The Millerite history from 1842 unto 1850 is a prophetic period that overlaps the prophetic period of the testing of the third angel from 1844 to 1863. 1842 onward to 1863 possesses prophetic waymarks that illustrate the history of 9/11 unto the Sunday law when Christ cleanses his temple, first His church and thereafter the eleventh-hour workers. At the Sunday law, Christ will have a purified people to present to the world as an ensign offering and the church will become the church triumphant. His sanctuary will then have been cleansed.

1842-yildan 1850-yilgacha bo‘lgan Millerchilar tarixi 1844-yildan 1863-yilgacha bo‘lgan uchinchi farishtaning sinovidan o‘tishining bashoratli davri bilan ustma-ust tushadigan bashoratli davrdir. 1842-yildan boshlab 1863-yilgacha bo‘lgan davr 9/11dan Yakshanba qonunigacha bo‘lgan tarixni yoritib beradigan bashoratli belgilarga egadir; o‘sha paytda Masih O‘z ma’badini, avvalo O‘z jamoatini, undan keyin esa o‘n birinchi soat ishchilarini poklaydi. Yakshanba qonuni vaqtida Masih dunyoga bayroq-singari taqdim etiladigan poklangan bir xalqga ega bo‘ladi va jamoat g‘olib jamoatga aylanadi. Shunda Uning muqaddas maskani poklangan bo‘lgan bo‘ladi.

We have placed the symbol of “how long” in place, though there is of course more. We will begin to bring this and the previous five articles back into the lens of the book of Joel, but these side diversions seemed important to put in place. The testimony of every “how long” we have considered agrees with the question of “how long” which Palmoni answered in verse fourteen, for the sanctuary is to be cleansed from 9/11 unto the Sunday law. That history is the history of the latter rain and the history of the latter rain is set forth in the book of Joel.

Biz “qachongacha”ning timsolini o‘z o‘rniga qo‘ydik, albatta, bundan boshqa jihatlar ham bor. Endi biz buni va avvalgi besh maqolani Yo‘el kitobi nuqtai nazariga qaytara boshlaymiz, biroq bu chetga og‘ishlar o‘z o‘rnida berilishi muhimdek tuyuldi. Biz ko‘rib chiqqan har bir “qachongacha”ning guvohligi o‘n to‘rtinchi oyatda Palmoni javob bergan “qachongacha” savoliga mos keladi, chunki muqaddas joy 9/11 dan Yakshanba qonunigacha poklanishi kerak. O‘sha tarix keyingi yomg‘ir tarixidir va keyingi yomg‘ir tarixi Yo‘el kitobida bayon etilgan.

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