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

Doniyor kitobi — Yuz o‘n to‘rtinchi qism

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Oxirgi avlod: Hizqiyol payg‘ambarligining bajo bo‘lishi va 144 000 kishining muhrlanishining ochib berilishi

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

2001-yil 11-sentabrda uchinchi voy holatining kelishini ko‘rgan avlod yer tarixining so‘nggi avlodidir. Bu haqiqatni tasdiqlovchi Hizqiyoldagi parcha milleritchilar tomonidan o‘nta bokira haqidagi masalga va, demakki, Xabaqquq kitobining ikkinchi bobiga bevosita bog‘liq deb tushunilgan. O‘sha tarixda Xabaqquq kitobining ikkinchi bobidagi “endi kechikmaydigan” vahiy, 1844-yil 22-oktabrda amalga oshgan holda, Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonunini oldindan tasvirlagan edi. Ammo endi ortga surilmaydigan vahiy haqidagi Hizqiyolning bashorati 2001-yil 11-sentabrda uchinchi voy holatining kelishi bilan boshlangan bir yuz qirq to‘rt ming kishining muhrlanishi tarixida mukammal tarzda amalga oshmoqda.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Va Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, Isroil yurtida sizlarda qanday maqol bor ekan, unda: ‘Kunlar cho‘zilmoqda, har bir vahiy esa puchga chiqmoqda’, deb aytiladi? Shuning uchun ularga aytgin: Egamiz Xudo shunday deydi: Men bu maqolni barham topdiraman, endi uni Isroilda maqol sifatida ishlatmaydilar. Balki ularga ayt: ‘Kunlar yaqinlashdi va har bir vahiyning bajo bo‘lishi ham.’ Zero Isroil xonadoni ichida endi hech qanday behuda vahiy ham, xushomadgo‘y folbinlik ham bo‘lmaydi. Chunki Men Egaman: Men so‘zlayman, Men aytadigan kalom bajo bo‘ladi; u endi ortga surilmaydi. Zero, ey isyonkor xonadon, Men sizning kunlaringizda kalomni aytaman va uni ado etaman”, deydi Egamiz Xudo. Yana Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, mana, Isroil xonadoni: ‘U ko‘rayotgan vahiy hali ko‘p kunlar keyin uchun, u uzoq zamonlar haqida bashorat qilmoqda’, deydi. Shuning uchun ularga aytgin: Egamiz Xudo shunday deydi: Mening birorta so‘zim ham endi ortga surilmaydi, balki Men aytgan kalom bajo bo‘ladi”, deydi Egamiz Xudo. Hizqiyol 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Barcha payg‘ambarlar oxirgi kunlar haqida so‘zlaydilar, va “Isroil xonadoni ichida”gi “behuda vahiy” hamda “xushomadgo‘y folbinlik” qalbaki so‘nggi yomg‘ir bo‘lib, “tinchlik va omonlik” xabaridir; u “u ko‘rayotgan vahiy uzoq kunlar uchundir, va u uzoq zamonlar haqida bashorat qilmoqda”, deb da’vo qiladi. Bu Habakkukning “munozarasi”dir, chunki “behuda vahiy”ni taqdim etuvchilar “u ko‘rayotgan vahiy”ga qarshi bahs yuritadilar. Ular: “U ko‘rayotgan vahiy uzoq kunlar uchundir, va u uzoq zamonlar haqida bashorat qilmoqda”, deb da’vo qiladilar. Tinchlik va omonlik xabarining xabarchilari: “kunlar cho‘zilmoqda, va har bir vahiy puchga chiqmoqda”, deb da’vo qiladilar; axir u 2020 yil 18 iyulni bashorat qilmaganmidI? “Behuda vahiy”ning xabarchilari bobning dastlabki ikki oyatida Hizqiyol tomonidan ham aniqlab ko‘rsatilgan.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Egamizning kalomi yana menga kelib, shunday dedi: “Ey inson o‘g‘li, sen isyonkor xonadonning o‘rtasida yashamoqdasan; ular ko‘radigan ko‘zlarga ega, ammo ko‘rmaydilar; eshitadigan quloqlarga ega, ammo eshitmaydilar. Chunki ular isyonkor xonadondir.” Hizqiyol 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Barcha payg‘ambarlar o‘zaro bir fikrda bo‘lib, barchasi oxirgi kunlar haqida so‘zlaydi; Masih O‘z xizmatining tarixida bahslashuvchan yahudiylarga murojaat qilganida, o‘sha paytda Xudodan ajratib yuborilayotgan bahslashuvchan yahudiylarni ko‘zlari boru ko‘rmaydigan, quloqlari boru eshitmaydigan deb ko‘rsatish uchun Ishayodan iqtibos keltirdi. Hozir ham, o‘shandagidek, Hizqiyol Laodikiyalik Adventizmning masxarachi odamlari — bizning zamonamizning bahslashuvchan yahudiylari — ga murojaat qilmoqda; ular keyingi yomg‘ir xabariga qarshi ravishda tinchlik va osoyishtalik xabarini ilgari suradilar. Iso O‘z Kalomiga joylagan qoidalar bilan boshqarilgan edi, shu bois Uning bashoratlari ham U bahslashuvchan yahudiylarga murojaat qilgan kunlardan ko‘ra aniqroq tarzda oxirgi kunlarga qaratilgandir.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Shuning uchun Men ularga masallar bilan gapiraman: chunki ular ko‘rib turib ham ko‘rmaydilar; eshitib turib ham eshitmaydilar, na anglaydilar. Va ularda Ishayo payg‘ambarning ushbu bashorati bajo bo‘ladi: Eshitib eshitasizlar-u, ammo anglamaysizlar; ko‘rib ko‘rasizlar-u, ammo idrok etmaysizlar. Chunki bu xalqning yuragi qotib qolgan, quloqlari og‘ir eshitadi, ko‘zlarini esa yumib olganlar; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar va tavba qilib qaytmasinlar, Men ham ularga shifo bermayin. Ammo sizlarning ko‘zlaringiz baxtlidir, chunki ular ko‘radi; va quloqlaringiz ham, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni istaganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni istaganlar, ammo eshitmaganlar. Matto 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Eshitib turib eshitmaydigan, ko‘rib turib ko‘rmaydigan bir xalq hodisasi chetlab o‘tilayotgan sobiq Xudoning xalqiga xos xususiyatdir. Bu bashoriy hodisa Ishayoning bunday holat haqidagi bashoratining ro‘yobga chiqishidir. Barcha payg‘ambarlar singari, Ishayo ham, Masih bilan birga, oxirgi kunlar haqida so‘zlamoqda.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Shoh Uzziyo vafot etgan yili men ham Egamizni taxt ustida o‘tirgan holda ko‘rdim; U yuksak va ulug‘vor edi, Uning etagi ma’badni to‘ldirib turardi. Uning tepasida serafimlar turar edi: har birining oltitadan qanoti bor edi; ikkitasi bilan yuzini, ikkitasi bilan oyoqlarini yopar, ikkitasi bilan esa uchar edi. Ular bir-biriga nido qilib der edilar: “Muqaddas, muqaddas, muqaddasdir lashkarlar Egasi bo‘lgan Egamiz; butun yer Uning ulug‘vorligiga to‘lgandir.” Nido qilgan kishining ovozidan eshikning ustunlari larzaga keldi, uy esa tutunga to‘ldi. Shunda men dedim: “Holimga voy! Men halok bo‘ldim! Chunki men nopok labli bir odamman, nopok labli xalqning o‘rtasida yashayman; holbuki, ko‘zlarim Shohni, lashkarlar Egasi bo‘lgan Egamizni ko‘rdi.” Shunda serafimlardan biri oldimga uchib keldi; uning qo‘lida qurbongohdan qisqich bilan olingan yonib turgan cho‘g‘ bor edi. U uni og‘zimga tekkizib dedi: “Mana, bu sening lablaringga tegdi; gunohing olib tashlandi, xatoying poklandi.” So‘ng men Egamizning ovozini eshitdim, U aytar edi: “Kimni yuboray? Biz uchun kim boradi?” Men dedim: “Mana men, meni yubor.” U dedi: “Borib, bu xalqqa ayt: Eshitib tursangiz ham tushunmaysizlar; ko‘rib tursangiz ham anglamaysizlar. Bu xalqning yuragini qotir, quloqlarini og‘irlashtir, ko‘zlarini yumib qo‘y; toki ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuragi bilan anglamasinlar, tavba qilmasinlar va shifo topmasinlar.” Ishayo 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Ishayo, Hizqiyol va Masihning barchasi oxirgi kunlarda, keyingi yomg‘ir davrida, Habakkukning ikkinchi bobining bajo bo‘lishida keyingi yomg‘irning haqiqiy va soxta xabari bahs qilinayotgan paytda muhrlanayotganlarni ifodalaydi. Isoning so‘zlariga ko‘ra, bu bajo bo‘ladigan davrda solihlar masallarni “ko‘rmoqdalar”, bu esa bashoratning ramzidir. “Donolar” keyingi yomg‘irning bashoratiy xabarini anglamoqdalar, ammo tortishqoq yahudiylar bilan ifodalanganlar na ko‘radilar, na eshitadilar, va Hizqiyolga ko‘ra ular osoyishtalik va xavfsizlik xabarini ilgari surib, bashoratlarning bajo bo‘lishi kelajakda hali juda uzoq, deb da’vo qiladilar. Ular bashoratlarni inkor etmaydilar; tortishqoq yahudiylar kelayotgan Masih haqidagi bashoratni til uchida tan olgan edilar; biroq ular shunchaki bu hodisani uzoq kelajakka surib qo‘ygan edilar. Shunga qaramay, Iso o‘z davrining bashoratiy xabarini “ko‘radiganlar” ustiga baraka e’lon qilgan edi.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Masihning davrida bu Uning suvga cho‘mdirilishida kelgan xabar edi, o‘shanda Muqaddas Ruh pastga tushgan edi. Uning suvga cho‘mdirilishidagi Muqaddas Ruhning tushishi 1840-yil 11-avgustda Vahiy kitobining o‘ninchi bobidagi farishtaning tushishini oldindan tasvirlagan edi. Har ikki tarixdagi ilohiy tushish o‘sha davrning hozirgi haqiqat xabarining kelishini belgilagan edi; Iso uchun bu Uning suvga cho‘mdirilishi orqali ifodalangan o‘limi va tirilishi haqidagi xabar edi. Millerchilar uchun esa bu vaqt-payg‘ambarligining sinov xabarini tasdiqlagan birinchi va ikkinchi voylarning Islom haqidagi xabari edi. Bu tarixlarning har ikkalasi ham 2001-yil 11-sentyabrda bo‘lgan kechki yomg‘irning sinov xabarining kelishi bilan mos tushadi. Shuning uchun Oq opa quyidagini qayd etadi:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “1840–1844 yillarda berilgan barcha xabarlar hozir kuchli tarzda taqdim etilishi kerak, chunki o‘z yo‘l-yo‘rig‘ini yo‘qotib qo‘ygan kishilar ko‘pdir. Bu xabarlar barcha jamoatlarga yetkazilishi kerak.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Masih dedi: ‘Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qildilar, ammo ko‘rmadilar; sizlar eshitayotgan narsalarni eshitishni orzu qildilar, ammo eshitmadilar’ [Matto 13:16, 17]. 1843 va 1844-yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “Xabar berildi. Va xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamonning alomatlari amalga oshmoqda; yakunlovchi ish ado etilishi lozim. Qisqa vaqt ichida ulug‘ bir ish amalga oshiriladi. Yaqinda Xudoning tayiniga ko‘ra bir xabar beriladi va u baland nido bo‘lib kengayadi. Shunda Doniyor o‘z ulushida turib, o‘z guvohligini beradi.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Jamoatlarimizning e’tibori uyg‘otilishi lozim. Biz dunyo tarixidagi eng ulug‘ hodisaning chegarasida turibmiz, va Shayton Xudoning xalqi ustidan ularni uyquga toldiradigan darajada hokimiyatga ega bo‘lmasligi kerak. Papalik o‘z qudratida namoyon bo‘ladi. Endi hamma uyg‘onib, Muqaddas Yozuvlarni tadqiq etishi lozim, chunki Xudo O‘zining sodiqlariga oxirgi zamonda nimalar bo‘lishini ma’lum qiladi. Egamizning kalomi O‘z xalqiga qudrat bilan kelishi kerak....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> «Menga ayon qilingan narsa shudirki, biz uyqudamiz va bizni ziyorat qilish vaqti qachon ekanini bilmaymiz. Ammo agar biz Xudo oldida o‘zimizni kamtar tutsak va Uni butun qalb bilan izlasak, U bizga topilur». Manuscript Releases, 21-jild, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Masihning Masih tarixidagi hozirgi haqiqat xabari va 1840 yildan 1844 yilgacha bo‘lgan hozirgi haqiqat xabari orqali timsollangan xabar, Milleritlar xabari takrorlanadigan oxirgi kunlarga ishora qiladi. “Ko‘ra va eshita olmaydigan” sifatida tasvirlangan tarixlardagi kishilar “ularning ziyorat vaqti”ni “bilmaydilar.” Ishayo keyingi yomg‘irning soxta xabarining xabarchilari haqidagi birinchi ishorani keltirar ekan, ular ko‘radilar, ammo ko‘rmaydilar, u bu davrning qachon boshlanishini, ya’ni Sister White aytganidek, “Xudoning tayiniga ko‘ra bo‘lgan, baland faryodga aylanib boradigan xabar” davrini belgilab beradi. “Xudoning tayini” xabarning keladigan muayyan vaqtini bildiradi, va Ishayo oltinchi bobning uchinchi oyatida o‘sha vaqtni aniq ko‘rsatadi.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Biri boshqasiga xitob qilib dedi: Muqaddas, muqaddas, muqaddasdir Sarvari Olam; butun yer yuzi Uning ulug‘vorligi bilan to‘lgandir. Ishayo 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Opa Uayt Ishayo ko‘ra ko‘zlari bor bo‘lib, ko‘radilar, ammo ko‘rmaydiganlarni tasvirlaydigan parchada farishtalar bir-birlariga: “Muqaddas, Muqaddas, Muqaddas”, deb nido qilganlarida, bu 2001-yil 11-sentabrda amalga oshganini aniqlaydi.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Ular [farishtalar] butun yer Uning ulug‘vorligiga to‘ladigan kelajakni ko‘rarkanlar, g‘olibona madh qo‘shig‘i ohangdor nido bilan biridan boshqasiga aks-sado beradi: ‘Muqaddas, muqaddas, muqaddasdir Sarvari Qo‘shinlar Rabbiy.’ Ular Xudoni ulug‘lashdan to‘la qanoat topadilar; va Uning huzurida, Uning ma’qullovchi tabassumi ostida, ular bundan ortiq hech narsani istamaydilar. Uning suratini aks ettirishda, Uning xizmatini ado etishda va Unga sajda qilishda ularning eng yuksak intilishi to‘la ro‘yobga chiqadi.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

2001-yil 11-sentabrda bir yuz qirq to‘rt ming kishining muhrlanishi boshlandi, va keyingi yomg‘ir sepa boshladi, hamda o‘nta bokira haqidagi masal takrorlanayotgan bir paytda Habakkukning munozarasi boshlandi. O‘sha paytda Hizqiyolning bashorati o‘zining mukammal ro‘yobini topdi. Bashoratli Kalom endi ortga surilmaydi, va 2001-yil 11-sentabrga guvoh bo‘lgan avlod yer sayyorasining oxirgi avlodidir, chunki Adventizmning oxiridagi vahiy Masihning ikkinchi kelishida sinov muddatining yopilishini e’lon qiladi. Bu haqiqatning ikkinchi guvohligi Luqo kitobining yigirma birinchi bobida topiladi.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Sizlarga chinini aytaman: bularning hammasi bajo bo‘lmaguncha, bu avlod o‘tib ketmaydi. Osmon bilan yer o‘tib ketadi, ammo Mening so‘zlarim aslo o‘tib ketmaydi. Luqo 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Luqo kitobining yigirma birinchi bobida Iso yer tarixining so‘nggi avlodini aniqlab beradi. U endigina milodiy 70-yildagi Quddusning vayron qilinishidan boshlab, to Millerchilar tarixigacha cho‘zilgan bosqichma-bosqich tarixning umumiy manzarasini bergan edi. So‘ngra U bashoratli tarixni bevosita aniqlab berish haqidagi bayondan chiqib, O‘zi taqdim etgan bashoratli tarixni shunchaki takrorlaydigan va kengaytirib beradigan bir masalni keltiradi. Shunday qilib, U ayni bir bayon uchun ichki jihatdan ikki guvohlikni taqdim etdi va yakunda bu voqealarga guvoh bo‘lgan “avlod” Uning qaytishigacha yashashini ko‘rsatib berdi; shu tariqa, kontekstga ko‘ra, bir yuz qirq to‘rt ming bilan ifodalangan avlodni aniqlab berdi.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Bir yuz qirq to‘rt ming kishining muhrlanishi tarixi oxirgi avlod haqidadir, va ular, osmon bilan yer o‘tib ketadigan zamonda yashasalar ham, o‘limni totmaydilar.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Lekin Rabbimizning kuni tunda o‘g‘ri kabi keladi; o‘sha kunda osmonlar dahshatli shovqin bilan o‘tib ketadi, unsurlar qizg‘in haroratda erib ketadi, yer ham undagi barcha ishlar bilan birga kuydirib yuboriladi. Demak, bularning hammasi shu tarzda barham topadigan ekan, sizlar har jihatdan muqaddas yurish-turishda va taqvodorlikda qanday kishilar bo‘lishingiz kerak! Xudoning kunining kelishini kutib va uni tezlatib, o‘sha kunda olov ichida osmonlar parchalanib ketadi, unsurlar esa qizg‘in haroratda erib ketadi. 2 Butrus 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Masihning ikkinchi kelishi Masihning qiyofasi o‘zgargan voqeada ifodalangan edi.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Tavozu tog‘ida Muso Masihning gunoh va o‘lim ustidan qozongan g‘alabasining guvohi edi. U solihlarning tirilishida qabrdan chiqib keladiganlarni ifodalardi. O‘limni ko‘rmasdan osmonga olingan Ilyos esa Masihning ikkinchi kelishida yer yuzida tirik bo‘ladigan va ‘bir lahzada, ko‘z yumib ochguncha, oxirgi karnay chalinganda’ ‘o‘zgartiriladigan’larni ifodalardi; o‘shanda ‘bu foniy boqiylikka burkanishi kerak’, va ‘bu chiruvchan esa chirimaslikka burkanishi kerak.’ 1 Korinfliklarga 15:51–53. Iso osmonning nuri bilan kiyintirilgan edi; U ‘ikkinchi marta, gunoh uchun emas, najot uchun’ zohir bo‘lganda ham shunday namoyon bo‘ladi. Chunki U ‘O‘z Otasining ulug‘vorligida muqaddas farishtalar bilan’ keladi. Ibroniylarga 9:28; Mark 8:38. Najotkorning shogirdlarga bergan va’dasi endi bajo bo‘ldi. Tog‘ ustida kelajakdagi ulug‘vorlik shohligi kichik bir ko‘rinishda namoyon etildi,—Masih Shoh, Muso tirilgan azizlarning vakili, Ilyos esa o‘zgartirib olinganlarning vakili edi.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

O‘lmagan Ilyos o‘lmaydigan bir yuz qirq to‘rt mingni ifodalaydi, Muso esa o‘ladiganlarni ifodalaydi. Oxirgi kunlarda bu ikki toifa Vahiy kitobining yettinchi bobida bir yuz qirq to‘rt ming va buyuk olomon sifatida ifodalanadi. Vahiy kitobining oltinchi bobida beshinchi muhr ochilganda, Zulmat asrlarida papalik tomonidan o‘ldirilganlarga oq liboslar beriladi.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Va U beshinchi muhrni ochganida, men qurbongoh ostida Xudoning kalomi va ular mahkam tutgan shahodat uchun o‘ldirilganlarning jonlarini ko‘rdim. Ular baland ovoz bilan faryod qilib, shunday dedilar: Qachongacha, ey Rabbiy, Muqaddas va Haqqoniy Zot, Sen yer yuzida yashovchilardan qonimiz uchun hukm chiqarmaysan va qasos olmaysan? Va ularning har biriga oq liboslar berildi [Ular pok va muqaddas deb e’lon qilindilar]; va ularga shunday aytildi: ular yana ozgina vaqt orom olsinlar, toki o‘zlari kabi o‘ldirilishi lozim bo‘lgan hamxizmatkorlari hamda birodarlari soni to‘lsin’ [Vahiy 6:9–11]. Bu yerda Yuhannoga haqiqatda mavjud bo‘lgan narsalar emas, balki kelajakdagi ma’lum bir davrda yuz beradigan voqealar namoyish etildi.” Manuscript Releases, 20-jild, 197-bet.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Shahidlar Xudo ularning o‘ldirilishi uchun qachon qasos olishini so‘ramoqdalar. Shahid o‘ldirilishidan avval Isoga xos imonga ega edi, chunki aynan o‘sha imonning namoyon bo‘lishi papalikni uni o‘ldirishga undagan edi. Oq liboslar Masihning solihligini ifodalaydi, biroq o‘ldirilgan bu jonlarga berilgan oq liboslar ularga shahid bo‘lganlaridan keyin berildi. Liboslar shunchaki Masihning solihligining emas, balki shahidlikning ramzidir. Shahid o‘ldirilishidan oldin Masih solihligining libosiga ega bo‘ladi. Vahiy kitobining yettinchi bobidagi buyuk olomonga oq liboslar beriladi, shu tariqa bu kelajakda keladigan Yakshanba qonuni qirg‘ini vaqtida halok bo‘ladiganlarni ifodalaydi. Shunday qilib, bir yuz qirq to‘rt ming kishi Ilyos orqali, Egamizda vafot etadigan sodiqlar esa, O‘zgarish tog‘ida Muso orqali ifodalanadi.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Bir yuz qirq to‘rt ming — o‘lmaydigan avloddir, va ular Luqo kitobining yigirma birinchi bobida Masih osmonlar va yer o‘tib ketadigan paytda tirik bo‘ladiganlar deb nazarda tutayotgan avloddir.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Hobilning o‘ldirilishi Xudo ilon bilan ayolning zurriyoti o‘rtasida — Shayton va uning tobelari bilan Masih va Uning izdoshlarining o‘rtasida — mavjud bo‘lishini e’lon qilgan adovatning ilk namunasi edi. Insonning gunohi tufayli Shayton inson zotini o‘z nazorati ostiga olgan edi, ammo Masih ularga uning bo‘yinturug‘ini tashlab yuborishga imkon berar edi. Qachonki bir jon Xudoning Qo‘zisiga bo‘lgan imon orqali gunoh xizmatidan voz kechsa, Shaytonning g‘azabi alanga oladi. Hobilning muqaddas hayoti Shaytonning inson Xudoning qonunini saqlashi imkonsiz, degan da’vosiga qarshi guvohlik berdi. Qobil, yovuzning ruhi ta’sirida, Hobilni boshqara olmasligini ko‘rgach, shu qadar g‘azabga mindiki, uning hayotiga zomin bo‘ldi. Va qayerda Xudoning qonuni solihligini oqlab turadiganlar bo‘lsa, o‘sha ruh ularga qarshi ham namoyon bo‘ladi. Aynan shu ruh asrlar davomida Masih shogirdlari uchun qoziqlarni tiklab, gulxanlarni yoqqan. Ammo Isoga ergashuvchiga yog‘dirilgan shafqatsizliklar Shayton va uning lashkarlari tomonidan qo‘zg‘atiladi, chunki ular uni o‘z hukmronliklariga bo‘ysundira olmaydilar. Bu — mag‘lub etilgan dushmanning qahridir. Isoning har bir shahidi g‘olib sifatida jon bergan. Payg‘ambar shunday deydi: “Ular uni [‘iblis va Shayton deb atalgan o‘sha qadimgi ilonni’] Qo‘zining qoni bilan va o‘z shahodatlarining kalomi bilan yengdilar; ular o‘z jonlarini o‘limigacha sevishmadi.” Vahiy 12:11, 9. Ota-bobolar va Payg‘ambarlar, 77.”

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