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# The Book of Daniel - Number One-Hundred and Nineteen

Doniyor Kitobi — Bir yuz o‘n to‘qqizinchi qism

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Tarixiy yo‘lbelgilarning bashoratli ahamiyati: Injil ramziyligi orqali oxirgi kunlarni anglash

Author

Jeff Pippenger

Published

March 6, 2024

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The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Yuz qirq to‘rt ming Ahd Elchisi tomonidan poklanganlar sifatida tasvirlanadi, ulkan olomon esa shahidlikning oq liboslari bilan ifodalanadi. Oxirgi kunlarning ikki muqaddas davridan birinchisi Ahd Elchisi uchun yo‘l tayyorlaydigan elchining ishini aniqlab beradi, ikkinchi davr esa Ilyosning ishini ifodalaydi. Birinchi davr Laodikiya Adventizmining tiriklari ustidan olib boriladigan tergov hukmini, ikkinchi davr esa zamonaviy Rimning ijro etuvchi hukmini ifodalaydi.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

Oxirgi kunlarda shaharlardan qochish haqidagi “belgi” Laodikeya Adventizmi tomonidan noto‘g‘ri tushunilgan. Opa Uayt bizga milodiy 66-yildan 70-yilgacha Quddusning vayron qilinishi oxirgi kunlarda Xudoning xalqi uchun ogohlantiruvchi belgining bir namunasi ekanini bildiradi.

> “The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Vaqt uzoqda emas; yaqin orada biz ham dastlabki shogirdlar kabi huvillagan va yolgʻiz joylardan panoh izlashga majbur boʻlamiz. Rim lashkarlari tomonidan Quddusning qamal qilinishi Yahudiyadagi masihiylar uchun qochish belgisi boʻlganidek, xalqatimiz tomonidan papalik shanbasini majburiy ijro ettiruvchi farmon orqali hokimiyatning oʻz qoʻliga olinishi ham biz uchun ogohlantirish boʻladi. Oʻshanda katta shaharlardan chiqib ketish, soʻngra kichikroq shaharlardan ham chiqib, togʻlar orasidagi xilvat joylardagi tanho maskanlarga koʻchib borishga tayyorgarlik koʻrish vaqti keladi.” Testimonies, 5-jild, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Qochish uchun alomat bo‘lgan Quddus qamali Cestiy tomonidan olib borilgan birinchi qamal edi. Demak, Cestiy vaqtincha bartaraf etilgan tahdidni ifodalar edi, chunki u qamalni o‘rnatgach, so‘ng sirli tarzda chekingan va tarixchilar uning bunday yo‘l tutish mantiqini hech qachon aniqlay olmaganlar.

> “After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

> “Cestiy boshchiligidagi rimliklar shaharni qurshab olganlaridan so‘ng, darhol hujum qilish uchun hamma narsa qulay bo‘lib ko‘ringan bir paytda, ular kutilmaganda qamalni to‘xtatib chekindilar.” Buyuk kurash, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

1880- va 1890-yillarda Nyu-Xempshirdan bo‘lgan senator Genri V. Bler Kongressga yakshanbani Milliy Dam Olish Kuni sifatida belgilashga qaratilgan bir qator qonun loyihalarini taqdim etdi. Bu qonun loyihalari odatda “Blerning Yakshanba Qonun Loyihalari” deb atalardi. Senator Bler yakshanbaga dam olish va diniy rioya kuni sifatida amal qilinishining qat’iy tarafdori edi. U yagona dam olish kuni Amerika jamiyati uchun ijobiy axloqiy va ijtimoiy ta’sirlar ko‘rsatishiga ishonardi. Uning sa’y-harakatlari, ayniqsa diniy guruhlar tomonidan, ma’lum darajada qo‘llab-quvvatlangan bo‘lsa-da, ular, jumladan, din va davlatning ajratilishi haqidagi tashvishlar sababli, qarshilikka ham uchradi.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Bu yer hayvoni tarixida yakshanba qonunchiligini qabul qildirishga bo‘lgan ilk urinish edi; u oxir-oqibat yakshanba qonunini qabul qilganida, ajdaho singari gapirishi belgilangan edi. Aynan Blerning shu qator qonun loyihalariga 1888 yilgi Bosh Konferensiya sessiyasining xabarchilaridan biri bo‘lgan A. T. Jons Kongress zallariga kirib borib, juda balog‘at bilan qarshi chiqqan edi. Bir necha urinishlardan so‘ng senator Bler Milliy Dam Olish Kuni uchun olib borgan sa’y-harakatlarida sur’atni yo‘qotdi. O‘sha tarix va Milliy Dam Olish Kuni (yakshanba)ning oqibatlari bilan bevosita bog‘liq holda, Ellen Uaytning maslahatlariga oid tarixiy qaydlar ko‘rib chiqilishi mumkin.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Uning yakshanba qonuni haqidagi ogohlantirishlarini ko‘rib chiqishda topiladigan narsa, Laodikeyadagi Adventizmda jiddiy bo‘lib, keng tarqalgan holda noto‘g‘ri tushunilgan. Shaharlardan tashqarida bo‘lish zarurligi kontekstida, u hozirgina keltirilgan parçada shunday deb yozgan edi: “shunda katta shaharlardan chiqib ketish vaqti keladi, kichikroq shaharlarni ham tark etib, tog‘lar orasidagi xilvat joylardagi tanho uy-joylarga ko‘chishga tayyorgarlik sifatida.” U Xudoning xalqi qishloqda yashashi kerakligini qayta-qayta o‘rgatgan, biroq uning 1888 yildan oldingi qishloq hayoti haqidagi nasihatlari shaharlardan chiqib ketish to‘g‘risidagi yo‘nalishini, yaqin kelajakda Xudoning xalqi shaharlardan chiqib ketishi zarur bo‘ladigan kontekstga joylaydi. 1888 yildan keyin esa, qishloq hayoti to‘g‘risidagi yozma ko‘rsatmalarida, u biz allaqachon shaharlardan tashqarida bo‘lishimiz kerakligi haqidagi nasihatdan hech qachon chetga chiqmagan.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Tarix davomida yuzaga kelgan Blerning Milliy Dam Olish Kuni haqidagi qonun loyihalari shaharlardan chiqib ketish uchun berilgan “belgi” edi; va garchi Bler qonun loyihalari bu vazifani amalga oshirish uchun zarur bo‘lgan sur’atni yo‘qotib, tarix zulmatiga singib ketgan bo‘lsa-da, qochish uchun “belgi” berilgan edi. U tarixiy yo‘l belgisi bo‘lmish birinchi qamalda, Kestiy tomonidan keltirilgan qamalda berilgan edi. Yaqinda keladigan yakshanba qonuni Titusning qamali bilan ifodalanadi, va agar biror Laodikiyalik Adventistlar o‘sha qamal yetib kelgan paytda hali ham shaharlarda bo‘lsalar, ular yovuzlar bilan birga halok bo‘ladilar.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Oxirgi kunlarda ikkita bashoratli davr bor. Ular tez orada keladigan yakshanba qonuni bilan bir-biridan ajratilgan. Birinchi davr — Laodikeyadagi Adventizmda tiriklarning tergov hukmi, ikkinchi davr esa Rim fohishasi ustidan ijro etiladigan hukmdir. Bu ikki davr qayta-qayta tasvirlab berilgan, chunki aynan shu ikki davrda o‘n bokira haqidagi masal Millerchilar tarixida bo‘lgani kabi so‘zma-so‘z bajo bo‘ladi. Masaldagi kechikish vaqti Habakkuk kitobining ikkinchi bobidagi kechikish vaqti bo‘lib, shu bois biz ko‘rib chiqayotgan ikki davr Habakkuk ikkinchi bob orqali ham tasvirlab berilgan. O‘n bokira haqidagi masal ham, Habakkuk ikkinchi bob ham Millerchilar tarixida so‘zma-so‘z bajo bo‘lgan, va ular bajo bo‘lganida, Hizqiyol kitobining o‘n ikkinchi bobi, yigirma birinchi oyatdan yigirma sakkizinchi oyatgacha bo‘lgan qism ham bajo bo‘lgan.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Hizqiyo kitobining o‘n ikkinchi bobidagi so‘nggi sakkiz oyat “har bir vahiyoning ta’siri” bajo bo‘ladigan bir vaqtni ko‘rsatadi; o‘sha paytda Xudo O‘z vahiylarini “endi ortga surmaydi”. Laodikiyadagi Adventizm ichidagi tiriklarning tergov hukmini hamda Tirning fohishasi ustidan ijro etiladigan hukmni belgilab, shu qadar tez-tez takrorlanadigan tarixning ikki davri, Muqaddas Kitobdagi har bir vahiy o‘zining mukammal va yakuniy bajo bo‘lishiga yetadigan bashoratli davrdir. O‘sha davrda bir yuz qirq to‘rt ming kishi mustahkamlanadi va ular o‘lmaydigan hamda Masih qaytib kelgunicha yashaydigan toifani ifodalaydi. Luqo kitobining yigirma birinchi bobida Masih o‘sha avlod kelib yetganini ko‘rsatadigan bir “alomat”ni bayon qiladi.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Masih tomonidan vayronagarchilik jirkanchligi bilan bog‘liq holda bayon qilingan qochishga doir “alomat” orqali ifodalangan ikki tarixda ikki davr belgilangan bo‘lib, ularning boshlanishi va yakunlari shundayki, davrning boshida bir “alomat”, oxirida esa “alomatlar” mavjud. Masih O‘zi bulutlarda kelguniga qadar yashaydigan so‘nggi avlodni ifodalovchi deb ko‘rsatgan “alomat” biz hozir yer tarixining so‘nggi avlodida ekanligimizning dalilidir.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Luqo 21-bobda Iso milodiy 66-yildan 70-yilgacha bo‘lgan davrda tom ma’nodagi Quddusning uch yarim yil davomida oyoq osti qilinishi va vayron etilishidan tortib, 538-yilda boshlanib 1798-yilda yakunlangan ruhiy Quddusning uch yarim yil davom etgan oyoq osti qilinishining oxirigacha bo‘lgan tarixni ko‘rsatadi.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 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 21:20–24.

> Quddusni qo‘shinlar qurshab olganini ko‘rganingizda, bilinglarki, uning vayron bo‘lishi yaqinlashgandir. O‘shanda Yahudiyada bo‘lganlar tog‘larga qochsinlar; uning ichida bo‘lganlar chiqib ketsinlar; qishloqlarda bo‘lganlar esa unga kirmasinlar. Chunki bular qasos kunlaridir, toki yozilganlarning hammasi bajo bo‘lsin. Ammo o‘sha kunlarda homiladorlarga va emizikli ayollarga hol bo‘lsin! Zero yurtda buyuk qayg‘u va bu xalq ustiga g‘azab bo‘ladi. Ular qilich tig‘idan yiqiladilar va barcha xalqlar orasiga asir qilib olib ketiladilar; va majusiylarning vaqtlari to‘lguncha, Quddus majusiylar tomonidan oyoq osti qilinadi. Luqo 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

Quddusni oyoq osti qilayotgan boshqa xalqlarning “vaqtlari” ko‘plikda ifodalangan, chunki bu milodiy 70-yilda nihoyasiga yetgan so‘zma-so‘z Quddusning oyoq osti qilinishini ham, 1798-yilda nihoyasiga yetgan ruhiy Quddusning oyoq osti qilinishini ham anglatadi. Boshqa xalqlar butparastlikni ham, papalikni ham ifodalaydi, va aynan shu ikki hokimiyat Doniyor kitobining sakkizinchi bobidagi “Qachongacha?” deb so‘raladigan vahiy mavzusidir.

> 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 boshqa bir muqaddas zot gapirayotgan o‘sha muayyan muqaddas zotga dedi: “Doimiy qurbonlik, vayron qiluvchi gunoh va muqaddas maskan bilan lashkarni oyoq osti qilinishga topshirish haqidagi vahiy qachongacha davom etadi?” Daniel 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

Luqo yigirma birinchi bobdagi “majusiylar zamonlari” Xudoning miloddan avvalgi 723-yilda boshlangan va 1798-yilda yakunlangan shimoliy shohlik ustidagi qasosining ikki ming besh yuz yigirma yiliga ishora qiladi. 538-yil gunoh odami muqaddas joyda turib, o‘zini Xudo deb e’lon qilgan vaqtni belgilaydi; shu tariqa bu davr har biri bir ming ikki yuz oltmish yildan iborat bo‘lgan ikki teng davrga bo‘linadi. Ikkinchi bir ming ikki yuz oltmish yillik davr Luqo yigirma birinchi bob, yigirma to‘rtinchi oyatda yakun topgan deb ko‘rsatilgan ayni tarixning o‘zidir; o‘sha yerda “majusiylar zamonlari” ado bo‘lgan edi. Iso shogirdlariga bayon qilayotgan tarixiy rivoyatda yigirma to‘rtinchi oyat shogirdlarga berilgan guvohlikni 1798-yildagi “oxirzamon”ga olib keladi. Shundan so‘ng Iso Miller harakati bilan bog‘liq “alomatlar”ni ko‘rsata boshlaydi.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Quyoshda, oyda va yulduzlarda alomatlar bo‘ladi; yer yuzida esa xalqlar tanglikka tushib, hayrat va sarosimada qoladilar; dengiz va to‘lqinlar shovullaydi; odamlarning yuragi qo‘rquvdan va yer yuziga kelayotgan narsalarni kutishdan ezilib ketadi; chunki osmon kuchlari larzaga keladi. Shunda ular Inson O‘g‘lining qudrat va ulug‘vor shon-sharaf bilan bulut ichida kelayotganini ko‘radilar. Bu narsalar yuz bera boshlaganda, qaddlaringizni rostlang va boshlaringizni ko‘taringlar; chunki najotingiz yaqinlashmoqda. Luqo 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Iso aytadiki, “alomatlar bo‘ladi”, va U ularni quyoshda, oyda va yulduzlarda bo‘ladigan alomatlar, xalqlarning iztirobi, osmon qudratlarining larzaga kelishi, so‘ngra esa Inson O‘g‘lining bulut ichida kelishi sifatida ko‘rsatadi. Bu “alomatlar”ning barchasi Millerchilar tarixida bajo keltirilgan edi.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Bashorat nafaqat Masihning kelish usuli va maqsadini oldindan bildiradi, balki odamlar Uning yaqinlashganini qachon bilishlari kerakligini ko‘rsatuvchi alomatlarni ham taqdim etadi. Iso shunday degan edi: ‘Quyoshda, oyda va yulduzlarda alomatlar bo‘ladi.’ Luqo 21:25. ‘Quyosh qorayadi, oy esa o‘z yorug‘ligini bermaydi, osmondagi yulduzlar qulaydi, va osmondagi qudratlar larzaga keladi. Ana shundan keyin ular Inson O‘g‘lining bulutlarda buyuk qudrat va ulug‘vorlik bilan kelayotganini ko‘radilar.’ Mark 13:24–26. Vahiy olgan kishi ikkinchi kelishdan oldin yuz beradigan alomatlarning birinchisini quyidagicha tasvirlaydi: ‘Katta zilzila bo‘ldi; quyosh jun qopday qora bo‘lib qoldi, oy esa qondek bo‘lib qoldi.’ Vahiy 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

> “Bu alomatlar o‘n to‘qqizinchi asr boshlanishidan oldin guvoh bo‘lingan edi. Ushbu bashoratning bajo bo‘lishida, 1755-yilda hozirgacha qayd etilgan zilzilalarning eng dahshatlisi yuz berdi....”

> “Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

> “Yigirma besh yil o‘tgach, bashoratda tilga olingan navbatdagi alomat — quyosh va oyning qorayishi namoyon bo‘ldi. Buni yanada hayratlanarli qilgan narsa shuki, uning amalga oshish vaqti aniq ko‘rsatib qo‘yilgan edi. Najotkorning Zaytun tog‘ida shogirdlari bilan qilgan suhbatida, jamoat boshidan kechiradigan uzoq sinov davrini — ya’ni papalik ta’qibining 1260 yilini, bu xususda U musibat qisqartirilishini va’da qilgan edi, — tasvirlab bergach, O‘zining kelishidan oldin yuz beradigan ayrim voqealarni shunday tilga oldi va ulardan birinchisi qachon ko‘rilishini ham belgilab berdi: ‘O‘sha kunlarda, o‘sha musibatdan keyin quyosh qorayadi, oy esa o‘z yorug‘ligini bermaydi’. Mark 13:24. 1260 kun, ya’ni yil, 1798 yilda tugadi. Bundan chorak asr oldin ta’qib deyarli butunlay to‘xtagan edi. Masihning so‘zlariga ko‘ra, ana shu ta’qibdan keyin quyosh qorayishi kerak edi. 1780 yil 19 may kuni bu bashorat bajo bo‘ldi....”

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

> “Masih O‘z xalqiga O‘zining kelishi alomatlarini kuzatib turishni va kelayotgan Shohlarining belgilarini ko‘rganlarida shodlanishni buyurgan edi. U shunday degan edi: ‘Bu narsalar yuz bera boshlaganda, boshingizni ko‘taring va yuqoriga qaranglar; chunki najotingiz yaqinlashmoqda.’ U izdoshlarining e’tiborini bahorda kurtak yozayotgan daraxtlarga qaratib, dedi: ‘Ular endi kurtak chiqarganida, o‘zlaringiz ko‘rib va bilasizki, yoz endi yaqin qolgan. Xuddi shuningdek, sizlar ham bu narsalarning yuz berayotganini ko‘rganingizda, bilinglarki, Xudoning Shohligi yaqin qolgan.’ Luqo 21:28, 30, 31.” Buyuk kurash, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Uchta Rimning uch karra tatbiqi shuni ko‘rsatadiki, Quddusning avval butparast Rim, so‘ng papalik Rimi tomonidan oyoq osti qilinishida, ma’bad va lashkarning zamonaviy Rim tomonidan oyoq osti qilinishi yo o‘n ikki yuz oltmish kunlik davr (butparast Rim), yo o‘n ikki yuz oltmish bashoratli yil (papalik Rimi) bilan ifodalangan edi. Zamonaviy Rimning Xudoning sodiq xalqini quvg‘in qilish davrini belgilovchi ramziy o‘n ikki yuz oltmish kun (qirq ikki oy) shu davrlarning har biri uchun o‘sha davrdagi sodiqlar uchun qochish vaqtini ko‘rsatib beradigan bitta alohida “belgi”ga ega bo‘ladi. Uchala davrning har biri davr boshidagi kabi bitta alohida “belgi” bilan emas, balki bir necha “belgilar”ning zohir bo‘lishi bilan yakunlanadi.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> “Xudo O‘z xalqini qutqarish uchun O‘z qudratini aynan yarim tunda namoyon etadi. Quyosh paydo bo‘lib, o‘z kuchi bilan porlaydi. Belgilar va mo‘jizalar birin-ketin tez sur’atda sodir bo‘ladi. Fosiqlar bu manzaraga dahshat va hayrat bilan qaraydilar, solihlar esa o‘z qutqarilishlarining alomatlarini tantanavor quvonch bilan kuzatadilar. Tabiatdagi hamma narsa o‘z yo‘lidan chiqqandek tuyuladi. Oqimlar to‘xtab qoladi. Qorong‘i, quyuq bulutlar ko‘tarilib, bir-biriga uriladi. G‘azabga to‘lgan osmon o‘rtasida ta’riflab bo‘lmas ulug‘vorlikka to‘la bir musaffo makon bor, u yerdan Xudoning ovozi ko‘p suvlar shovqinidek yangrab shunday deydi: ‘Bajarildi’. Vahiy 16:17.” Buyuk kurash, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Rim fohishasi ustidan ijro etuvchi hukm davri, hali ham Bobil ichida bo‘lgan Xudoning boshqa suruvi qochib chiqishi lozimligini ko‘rsatuvchi bayroq ko‘tarilishi bilan boshlanadi. O‘sha davr “alomatlar va mo‘jizalar” bilan yakun topadi. O‘sha davr Vahiy kitobining o‘n sakkizinchi bobidagi “ikkinchi ovoz” bilan boshlanadi va Xudoning ovozi bilan tugaydi. Albatta, Vahiy kitobining o‘n sakkizinchi bobidagi birinchi va ikkinchi ovoz — Masihning ovozidir. Birinchi ovoz tirik Laodikiya Adventist jamoati ustidagi tergov hukmining boshlanishini ko‘rsatadi, ikkinchi ovoz esa o‘sha davrning nihoyasini bildiradi, biroq shu bilan birga Rim fohishasi ustidan ijro etuvchi hukmning boshlanishini ham belgilaydi.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Butun tarix Masih ahdni tasdiqlagan hafta tomonidan boshqariladi, va tez orada keladigan Yakshanba qonuni xoch bilan timsollangan o‘rta yo‘l-belgi sifatida timsollanadi. Har ikkala tarix ham Alfa va Omega muhriga egadir, chunki har qaysi tarixdagi boshlanish va yakun Xudoning ovozi bilan ifodalanadi. Ular, shuningdek, haqiqatni ham ifodalaydi, chunki o‘rta yo‘l-belgi Yakshanba qonuniga qarshi isyondir, va ibroniycha “haqiqat” so‘zi ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflari bilan yaratilgan. Vahiy kitobining o‘n sakkizinchi bobidagi birinchi ovoz Masihning ovozidir, oxirgi ovoz Xudoning ovozidir, va o‘rtadagi ovoz ham Xudoning ovozi bo‘lib, ayni o‘sha joyda o‘n uchinchi harfning isyoni yer hayvonining ajdaho kabi “gapirishi” orqali ifodalanadi; bu esa Vahiy kitobining O‘N UCHINCHI bobida tasvirlangan.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Yaqinda joriy etilajak Yakshanba qonunidagi nishon Xudoning sodiqlari uchun qochish kerakligini bildiruvchi “belgi”ni anglatadi, biroq u, shuningdek, nishon ko‘tarilishi bilan yakun topadigan bashoratli davrning boshlanishida ham bir “belgi” bo‘lishi kerakligini ko‘rsatadi. O‘sha “belgi” — Iso yer sayyorasining so‘nggi avlodi yetib kelganining dalili sifatida ko‘rsatgan narsadir. Luqo kitobining yigirma birinchi bobida shogirdlar, U ma’bad vayron qilinishi haqida aytganida, Masih nimani nazarda tutganini so‘raydilar.

> And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

> Ular Undan so‘rab dedilar: “Ustoz, unda bu narsalar qachon bo‘ladi? Va bu narsalar yuz berish arafasida ekanini bildiradigan qanday alomat bo‘ladi?” Luqo 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

So‘ngra Iso ma’bad va shahar vayron qilinadigan yetmishinchi yilga olib boradigan tarixni bayon qila boshlaydi va yigirma to‘rtinchi oyatgacha davom etib, unda g‘ayriyahudiylarning “vaqtlari” qachon ado bo‘lishini ko‘rsatadi.

> 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.

> Va ular qilich tig‘idan yiqilurlar va barcha xalqlar orasiga asir qilib olib ketilurlar; Quddus esa g‘ayriyahudiylar tomonidan, g‘ayriyahudiylarning vaqtlari to‘lgunga qadar, oyoq osti qilinur. Luqo 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Bu oyat so‘zma-so‘z Quddusga ishora qiladi, degan g‘oya futurizm deb ataladigan katolik teologik nodonligiga asoslanadi; u ramziyni so‘zma-so‘z tatbiq etadi va bashoratlarning bajo bo‘lishini faqat dunyoning oxiriga joylaydi. Ushbu oyatning to‘g‘ri tatbiqiga qarshi hujum Yangi Ahd o‘qib kelinayotgan butun davr mobaynida Shaytonning yirik hujumlaridan biri bo‘lib kelgan. So‘zma-so‘z Quddus Masih davrida bashoratli Quddusning timsoli bo‘lishdan to‘xtadi; o‘sha paytda so‘zma-so‘z bashorat ruhiy tatbiqqa o‘zgardi. Bu vahiy havoriy Pavlus tomonidan mustahkam o‘rnatilgan asosiy ta’limot edi. Quddusning oyoq osti qilinishi 538-yildan 1798-yilgacha davom etgan papalik zulmatining bir ming ikki yuz oltmish yilini ko‘rsatadi.

> 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 11:2.

> Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; ular esa muqaddas shaharni qirq ikki oy oyoq osti qiladilar. Vahiy 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Payg‘ambarlikdagi Quddus xochda tanlangan shaharning timsoli bo‘lishdan to‘xtadi.

> “How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

> Qadimgi Quddus zaminini bosib yurishni yaxshi narsa deb biladiganlar va Najotkorning hayoti hamda o‘limi bilan bog‘liq joylarni ziyorat qilish orqali o‘z e’tiqodlari juda mustahkamlanadi, deb his qiladiganlar qanchalar ko‘p! Ammo qadimgi Quddus osmondan tushadigan poklovchi olov bilan tozalanmaguncha hech qachon muqaddas joy bo‘lmaydi.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Iso yigirma to‘rtinchi oyatda shogirdlarni 1798-yildagi oxirzamon davriga olib kelgach, keyin birinchi farishtaning xabari tarixga kirib kelgan Millerchilar davrini taqdim etdi.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Quyoshda, oyda va yulduzlarda alomatlar bo‘ladi; yer yuzida esa xalqlar iztirobga tushib, sarosimada qoladilar; dengiz va to‘lqinlar shovullaydi; odamlar yer yuziga kelayotgan hodisalarni kutib qo‘rquvdan yuraklari orqaga tortib ketadi; chunki osmon qudratlari larzaga keladi. Shunda Inson O‘g‘lini qudrat va buyuk ulug‘vorlik bilan bulut ichida kelayotganini ko‘radilar. Va bu voqealar yuz bera boshlaganda, qaddini rostla va boshlaringizni ko‘taringlar; chunki najotingiz yaqinlashmoqda. Luqo 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Millerchilar tarixini boshlab bergan alomatlar Xudoning Kalomining hech qachon xato qilmaydigan qudratiga muvofiq ravishda amalga oshdi.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> “Quyoshda, oyda va yulduzlarda bo‘ladigan alomatlar amalga oshgan.” Review and Herald, 1906-yil 22-noyabr.

We will continue Luke chapter twenty-one in the next article.

Keyingi maqolada Luqo kitobining yigirma birinchi bobini davom ettiramiz.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “1848-yil 16-dekabr kuni Rabbiy menga osmon qudratlarining larzaga kelishi haqida bir manzara berdi. Men ko‘rdimki, Rabbiy Matto, Mark va Luqo tomonidan qayd etilgan alomatlarni berar ekan, ‘osmon’ deganda haqiqatan ham osmonni nazarda tutgan, ‘yer’ deganda esa yerni nazarda tutgan. Osmonning qudratlari — quyosh, oy va yulduzlardir. Ular osmonlarda hukmronlik qiladilar. Yerning qudratlari esa yer yuzida hukmronlik qiladiganlardir. Xudoning ovozi bilan osmonning qudratlari larzaga keladi. Shunda quyosh, oy va yulduzlar o‘z o‘rinlaridan siljitiladi. Ular yo‘q bo‘lib ketmaydi, balki Xudoning ovozi bilan larzaga keltiriladi.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Qorong‘i, og‘ir bulutlar ko‘tarilib, bir-biriga urildi. Atmosfera ajralib, orqaga o‘raldi; shunda biz Oriondagi ochiq makon orqali yuqoriga qaray oldik, o‘sha yerdan Xudoning ovozi keldi. Muqaddas Shahar o‘sha ochiq makon orqali pastga tushadi. Men ko‘rdimki, yerning qudratlari hozir silkitilmoqda va hodisalar o‘z tartibida yuz bermoqda. Urush, urush xabarlari, qilich, ocharchilik va vabo avvalo yerning qudratlarini silkitadi, so‘ngra Xudoning ovozi quyoshni, oyni va yulduzlarni, shuningdek bu yerni ham silkitadi. Men ko‘rdimki, Yevropadagi qudratlarning silkinishi, ba’zilar ta’lim berganidek, osmon qudratlarining silkinishi emas, balki g‘azablangan xalqlarning silkinishidir.” Ilk Yozuvlar, 41.

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