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

Doniyor kitobi — bir yuz oltinchi

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Hukmning Ochildirilishi: 11-sentabrdan Yakshanba Qonunigacha – Bashoratli Tahlil

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Tiriklarning tergov hukmi 2001-yil 11-sentabrda boshlandi, va ijro hukmi yaqin orada keladigan Yakshanba qonuni bilan boshlanadi. Hukmning o‘sha ikki davri Ahdning uchinchi Xabarchisi uchun yo‘l tayyorlaydigan xabarchining ishini hamda uchinchi Ilyosni ifodalaydi; bu esa Millerchilar tarixida boshlangan Ilyos xabarchisining yakunidir.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Masihda Ahdning Elchisi haqidagi bashoratning bajo bo‘lishida U O‘z tanasi va ruhiy ma’badining timsoli bo‘lgan tom ma’nodagi yer yuzidagi ma’badni ikki marta pokladi. Uning tom ma’nodagi yer yuzidagi ma’badi dastlab sahrodagi Muqaddas Chodir ma’badi bo‘lgan, so‘ng Sulaymon ma’badi, keyin Bobil asirligining yetmish yilidan keyin qayta qurilgan ma’bad, va o‘sha ma’badning o‘zi Hirod tomonidan qirq olti yil davom etgan qayta ta’mirlash ishlari ortidan ham shunday bo‘lib qolgan.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Xudoning jismoniy huzuri Chodir ma’badini va Sulaymon ma’badini muborak qildi, ammo asirlikdan keyin qayta qurilgan ma’badni emas; biroq o‘sha qayta ta’mirlangan ma’bad Masihning jismoniy huzuri bilan muborak qilindi. Hirod qayta ta’mirlagan ma’bad tarixida Masih Malaki kitobining uchinchi bobiga muvofiq holda ma’badni ikki marta pokladi. Birinchi poklashda Masih ma’badni O‘z Otasining uyi deb atadi, ammo ma’badning so‘nggi poklanishida Masih uni yahudiylarning uyi deb atadi.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Milleritlar tarixida Masih 1798-yildan 1844-yilgacha bo‘lgan qirq olti yil ichida ruhiy ma’badni barpo etdi. 1844-yil 22-oktabrda, Malaki kitobining uchinchi bobi bajo bo‘lishi bilan, U to‘satdan O‘z ma’badiga keldi va shu tariqa nodon bokiralarni pokladi. So‘ngra U ikkinchi va yakuniy poklanishni amalga oshirish uchun uchinchi farishta sifatida keldi, biroq qadimgi Isroilning boshlanishida bo‘lgani kabi, zamonaviy Isroilda ishni yakunlash uchun zarur bo‘lgan imon yo‘q edi.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

2001-yil 11-sentyabrda Masih ikkinchi ma’badni poklash ishini amalga oshirish uchun qaytdi; bu poklash yaqin orada keladigan yakshanba qonuni paytida nodon bokiralar poklanganda sodir bo‘ladi, o‘shanda ular 1989-yilda muhrdan yechilgan bilimning ortishini tushunmasliklari haqiqatiga uyg‘onadilar. O‘sha bilim ortishi keyingi yomg‘ir xabarini ifodalaydi; u o‘n bokira haqidagi masal kontekstida qo‘yilganda Yarim tun nidosi xabaridir. 1989-yilda, oxirzamon vaqtida muhrdan yechilgan Doniyor o‘n birinchi bobining so‘nggi olti oyatidagi xabar, o‘sha oyatlarning qirq to‘rtinchi oyatida “sharqdan va shimoldan xabarlar” sifatida ifodalanadi.

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

So‘nggi yomg‘ir xabari — bu Yarim tun faryodi xabaridir va u sharq hamda shimol xabaridir. Sharq va shimol mos ravishda Islomni va papalikni ifodalaydi, va xabar sifatida ular 2001-yil 11-sentyabrdan to tez orada keladigan yakshanba qonunigacha bo‘lgan davrda Laodikiya Adventizmi tomonidan soxtalashtiriladigan xabarni ifodalaydi. 2001-yil 11-sentyabr Islomni (sharqni), yakshanba qonuni esa mahluqning tamg‘asini (shimolni) ifodalaydi.

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Laodikiyalik Adventizm uchun o‘lim to‘shagi o‘sha ikki yo‘l belgisi oralig‘ida ifodalanadi; bu itoatsiz payg‘ambarning eshak bilan sher orasida o‘limi orqali timsollashtirilgan. Yirtqichning tamg‘asini qabul qilganlar uchun o‘lim to‘shagi esa papalik hokimiyatini g‘azablantiradigan va Xudoning xalqining oxirgi quvg‘inini boshlab beradigan “sharq va shimoldan kelgan xabarlar” bilan ifodalanadi. O‘sha xabar Qo‘shma Shtatlarda yaqinda keladigan yakshanba qonunidan boshlanadi; aynan o‘sha yerda va ayni o‘sha paytda uchinchi Voyning Islom dini to‘satdan zarba beradi. O‘sha kutilmagan hujum milliy halokatni keltirib chiqaradi va xalqlarni g‘azablantiradi; shu tariqa ajdaho, yirtqich va soxta payg‘ambarning uch karra ittifoqi homiyligi ostida barcha xalqlarni Islomga qarshi birlashtirish uchun iqtisodiy va siyosiy turtki ta’minlanadi.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Uchinchi Ilyos tomonidan ifodalangan tarixda, uchinchi Voyni aniqlab beruvchi xabar ajdaho, hayvon va soxta payg‘ambarga Islom Xudo odamlarni papalik hokimiyatining nishoniga sajda qilganlari uchun jazolashda foydalanadigan hukm vositasi ekanini bildiradi. Uchta Rim, uchta Bobil, uchta Ilyos va yo‘lni tayyorlovchi uchta xabarchi misolida bo‘lgani kabi, uchinchi Voy ham uchta Voyning uch karra tatbiqi orqali mustahkamlanadi.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Va men ko‘rdim va eshitdim: osmonning qoq o‘rtasidan uchib ketayotgan bir farishta baland ovoz bilan shunday der edi: “Yer yuzida yashovchilarning holiga voy, voy, voy! Chunki yana karnay chalmoqchi bo‘lgan uch farishtaning karnay ovozlari hali yangramagan!” Vahiy 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Opa Uayt Smitning «Daniel va Vahiy» kitobini chuqur ma’qullagan va uning ma’qullovida, men hozir yozganimdek bunchalik to‘g‘ridan-to‘g‘ri ifoda etmagan bo‘lsa-da, har bir Yettinchi kun adventisti bu kitobga ega bo‘lishi kerakligi haqidagi haqiqat mujassamdir.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> “Rabbiy hozirgi haqiqat nurini o‘z ichiga olgan kitoblar tarqatilishi uchun kolportaj maydoniga kiradigan ishchilarni chorlamoqda. Dunyodagi odamlar zamon alomatlari ro‘yobga chiqayotganini bilishlari kerak. Ularga ko‘zlarini ochadigan kitoblarni olib boring. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets va The Desire of Ages endi dunyoga yetib borishi kerak. Daniel and Revelation ichida mujassam bo‘lgan ulug‘ ta’limot Avstraliyada ko‘plar tomonidan katta qiziqish bilan mutolaa qilingan. Bu kitob ko‘plab qadrli jonlarni haqiqat bilimiga olib kelish vositasi bo‘lgan. Thoughts on Daniel and the Revelation ni tarqatish uchun qilinishi mumkin bo‘lgan har bir ish qilinishi kerak. Men bu kitobning o‘rnini bosa oladigan boshqa biron kitobni bilmayman. Bu Xudoning yordam qo‘lidir.”

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> “Haqiqatda uzoq vaqt bo‘lganlar uxlab yotibdilar. Ular Muqaddas Ruh orqali muqaddas qilinishlari kerak. Uchinchi farishtaning xabari baland ovoz bilan e’lon qilinishi lozim. Oldimizda nihoyatda ulkan masalalar turibdi. Yo‘qotishga vaqtimiz yo‘q. Xudo saqlasin, dunyoga berilishi kerak bo‘lgan nurni xira qiladigan mayda masalalarga yo‘l qo‘yib qo‘ymaylik.” Manuscript Releases, 21-jild, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Doniyor kitobidagi “kundalik” haqidagi Milleriylar qarashini rad etganlar rad etgan kitob “Xudoning yordam qo‘li” deb ta’riflangan edi. Agar oldingi iqtibosda zikr etilgan kitoblarni tarqatish mas’uliyati Xudoning xalqiga yuklatilgan bo‘lsa, bu Xudoning xalqi o‘sha kitobning o‘ziga ham egalik qilishi kerakligini anglatadi. Bu kitob Doniyor kitobidagi “kundalik” haqidagi “yangi” qarashni ilgari surganlarning hujum markazida edi, chunki ular qayta yozishni va “kundalik” haqidagi to‘g‘ri qarashni undan olib tashlashni istagan kitob aynan shu edi.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Vahiy kitobidagi “kundalik” isyonining ikki asosiy yetakchisi haqida So‘g‘liq Opa gapirganida, u ko‘pincha ular (Preskott va Daniells) “sababdan oqibatga qarab mulohaza yuritish” qobiliyatiga ega emasligini ta’kidlar edi. Laodikiyalik adventist tarixiy revizionistlari ham xuddi shu muammoga ega bo‘lib ko‘rinadi.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

1888-yildan boshlab va undan keyingi isyon tarixi davomida yetakchi kishilar o‘z shaxsiy tajribalarining qaysidir bir nuqtasida “kundalik” haqidagi soxta ta’limotni qabul qilgan edilar. Ularning isyoni “oqibat” edi, “kundalik” haqidagi noto‘g‘ri tushuncha esa “sabab” edi. Laodikiya Adventist revizionistlari bilimsizlarni Advent tarixidagi aynan o‘sha tarixiy isyonchilar aslida isyonda bo‘lmagan, deb ishonishga yetaklaydilar, holbuki ularning qayta ko‘rib chiqilgan guvohligi Muqaddas Kitob va Bashorat Ruhi guvohligi tomonidan hech qachon tasdiqlanmaydi. Ular “oqibat”ni isyon deb hisoblamaganliklari sababli, “sabab”ni izlash imkoniyatini yopib qo‘yadilar.

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Qush kezib yurgandek, qaldirgʻoch uchib ketgandek, shunday qilib sababsiz laʼnat kelmaydi. Hikmatlar 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Xudoning xalqi isyonni tanib olishi kerak, va buni qilgach, uning sababini izlashi lozim. So‘ng ular bu sababni bartaraf etishlari kerak. Quyidagi parchada Opa Uayt Oxon haqidagi voqeaga sharh bermoqda.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> “Menga shuni ko‘rsatildiki, Xudo bu yerda O‘zining amrlariga rioya qiluvchi xalqi deb e’tirof etuvchilar orasidagi gunohga qanday qarashini tasvirlaydi. Qadimgi Isroil kabi, Uning qudratining ajoyib namoyonlariga guvoh bo‘lishdek alohida sharafga sazovor bo‘lgan va shunga qaramay, baribir Uning aniq ko‘rsatmalarini mensimaslikka jur’at etadiganlar, Uning g‘azabiga duchor bo‘ladilar. U O‘z xalqiga itoatsizlik va gunoh Uning uchun nihoyatda haqoratli ekanini hamda ularga yengil qaralmasligi kerakligini o‘rgatmoqchi. U bizga shuni ko‘rsatadiki, Uning xalqida gunoh topilganda, Uning qahrli nigohi ularning hammasi ustida turib qolmasligi uchun, ular o‘sha zahoti bu gunohni o‘zlaridan chiqarib tashlash yuzasidan qat’iy choralar ko‘rishlari kerak. Ammo xalqning gunohlari mas’ul lavozimdagilar tomonidan e’tiborsiz qoldirilsa, Uning qahrli nigohi ularning ustida bo‘ladi, va Xudoning xalqi jamoa sifatida o‘sha gunohlar uchun mas’ul deb hisoblanadi. Egamiz O‘z xalqiga o‘tmishda qilgan muomalalari orqali jamoatni xatolardan poklash zarurligini ko‘rsatadi. Bitta gunohkor butun jamoatdan Xudoning nurini to‘sib qo‘yadigan zulmatni yoyishi mumkin. Xalq zulmat o‘z ustiga tushayotganini anglab yetganida, ammo buning sababini bilmaganida, Uning Ruhini g‘amgin qilayotgan xatolar topilib, yo‘q qilinmaguncha, ular buyuk kamtarlik va o‘zini past tutish bilan Xudoni sidqidildan izlashlari kerak.”

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> “Xudo menga mavjud ekanini ko‘rsatgan noto‘g‘riliklarni fosh etganimiz sababli bizga qarshi paydo bo‘lgan xurofot, hamda qattiqqo‘llik va shafqatsizlik haqidagi ko‘tarilgan faryod nohaqdir. Xudo bizga gapirishni buyuradi, va biz sukut saqlamaymiz. Agar Uning xalqi orasida noto‘g‘riliklar ayon bo‘lsa, va Xudoning xizmatkorlari ularga beparvo holda yon berib o‘tib ketsalar, ular amalda gunohkorni qo‘llab-quvvatlaydilar va oqlaydilar, o‘zlari ham xuddi shunday aybdor bo‘ladilar va xuddi shubhasiz Xudoning noroziligiga duchor bo‘ladilar; chunki ular aybdorlarning gunohlari uchun javobgar qilinadilar. Vahiyda menga Xudoning xizmatkorlari o‘z oralarida mavjud bo‘lgan noto‘g‘riliklar va gunohlar bilan shug‘ullanishni e’tiborsiz qoldirganlari sababli Xudoning noroziligini o‘zlariga jalb etgan ko‘plab holatlar ko‘rsatildi. Bu noto‘g‘riliklarni oqlaganlar, odamlar tomonidan fe’l-atvori nihoyatda yoqimli va dilbar deb hisoblangan, chunki ular Muqaddas Yozuvga asoslangan ochiq burchni ado etishdan bo‘yin tovlagan edilar. Bu vazifa ularning his-tuyg‘ulariga yoqimli emas edi; shu bois undan qochdilar.” Testimonies, 3-jild, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Adventizm ichida isyon ko‘targan rahbarlarning tarixlari shuni tasdiqlaydiki, ularning isyonida deyarli har doim kuzatiladigan bosqichlardan biri shundan iboratki, shaxsiy tajribalarining ma’lum bir nuqtasida ular “doimiy” haqidagi soxta qarashni qabul qilganlar. Shunday bo‘lsa-da, Smithning kitobi, ilhom ostida yozilmagan bo‘lsa ham va ayrim ta’limotiy muammolarni o‘z ichiga olsa ham, Vahiyning sakkizinchi va to‘qqizinchi boblari bo‘yicha, ya’ni dastlabki oltita karnayning bashoratli tarixi bayon etilgan joydagi kashshoflar tushunchasining nihoyatda yaxshi umumiy manzarasini taqdim etadi. Uchta Voyning uch karra tatbiqini ko‘rib chiqishni boshlarkanmiz, Smithning Daniel and Revelation nomli kitobidagi sharhiga murojaat qilamiz.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Opa Uayt bizga shuni ma’lum qiladiki, Uilyam Millerga Vahiy kitobi haqida buyuk nur berilgan edi, biroq uning o‘n uchinchi bob hamda o‘n oltinchi bobdan o‘n sakkizinchi bobgacha bo‘lgan qismlar haqidagi tushunchasi noto‘g‘ri edi, chunki u tarixda uchta, ikki emas, vayron qiluvchi hokimiyat borligini ko‘ra oladigan nuqtada turmagan edi. Uning buyuk nuri Vahiyning ikkinchi bobidan to to‘qqizinchi bobigacha bo‘lgan qismlariga qaratilgan edi.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Voizlar ham, xalq ham Vahiy kitobiga sirli va Muqaddas Yozuvlarning boshqa qismlariga qaraganda kamroq ahamiyatli narsa sifatida qarab kelganlar. Ammo men ko‘rdimki, bu kitob, darhaqiqat, oxirgi kunlarda yashashi lozim bo‘lganlar uchun alohida manfaat keltirishi maqsadida berilgan vahiy bo‘lib, ularga o‘zlarining haqiqiy mavqei va burchini aniqlashda yo‘l ko‘rsatish uchundir. Xudo William Millerning ongini bashoratlarga qaratdi va unga Vahiy kitobi haqida buyuk nur berdi.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller jamoatlar, muhrlar, karnaylar va kosalar haqidagi o‘z tushunchasini quyidagicha bayon qildi.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Osiyodagi yetti jamoat Masih jamoatining uning yetti xil shaklidagi tarixidir; u barcha burilishlari va o‘zgarishlari, barcha ravnaqi va musibatlari bilan, havoriylar zamonidan boshlab dunyoning oxirigacha davom etadi. Yetti muhr yerning kuchlari va shohlarining jamoat ustidan qilgan ishlarining, hamda ayni shu davr mobaynida Xudoning O‘z xalqini asrab-avaylaganining tarixidir. Yetti karnay yerga, ya’ni Rim saltanatiga yuborilgan yetti o‘ziga xos va og‘ir hukmning tarixidir. Yetti kosa esa Papalik Rimiga yuborilgan oxirgi yetti balodir. Bularga boshqa ko‘plab voqealar ham qo‘shilgan bo‘lib, ular irmoqlar kabi to‘qilib kirib, bashoratning ulug‘ daryosini to‘ldiradi, toki nihoyat butunining yakuni bizni abadiyat ummoniga olib boradi.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Men uchun bu Vahiy kitobidagi Yuhannoning bashoratining rejasidir. Va bu kitobni tushunishni istagan kishi, Xudoning kalomining boshqa qismlarini mukammal bilishi kerak. Bu bashoratda qo‘llanilgan timsollar va majozlarning hammasi shu kitobning o‘zida izohlanmagan, balki boshqa payg‘ambarlar kitoblaridan topilishi va Muqaddas Yozuvning boshqa parchalarida sharhlanishi lozim. Shuning uchun ravshanki, Xudo har qanday bir qismini aniq bilishga erishish uchun butunni o‘rganishni nazarda tutgan.” William Miller, Miller’s Lectures, 2-jild, 12-ma’ruza, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Ahd Xabarchisi uchun yo‘l hozirlaydigan uchinchi xabarchi jamoatning hukmi bo‘yicha ichki tarixni ifodalaganidek, zamonaviy Bobilning hukmida tashqi tarixni ifodalovchi uchinchi Ilyosdan farqli o‘laroq, jamoatlar va muhrlar haqidagi kashshoflar tushunchasi ham ayni o‘sha ichki-tashqi guvohlikni aniqlagan edi.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “Muhrlar Vahiy kitobining 4-, 5- va 6-boblarida e’tiborimizga taqdim etiladi. Bu muhrlar ostida ko‘rsatilgan manzaralar Vahiy 6-bobda va Vahiy 8-bobning birinchi oyatida namoyon bo‘ladi. Ular, shubhasiz, ushbu davrning boshlanishidan Masihning kelishigacha jamoat bilan bog‘liq bo‘lgan voqealarni qamrab oladi.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Yetti jamoat jamoatning ichki tarixini taqdim etsa, yetti muhr uning tashqi tarixining buyuk voqealarini ko‘z o‘ngiga keltiradi.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriya Smit cherkovlarning ichki va tashqi munosabatiga doir milleritlar tushunchasini bayon qilayotgan edi, va Jeyms Uayt parallel tarixlar nuqtai nazaridan shunga o‘xshash umumiy manzarani taqdim etadi.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Biz endi jamoatlar, muhrlar va hayvonlar, yoxud tirik mavjudotlarni, bir xil vaqt davrlarini qamrab olishi jihatidan ular o‘zaro qiyoslanishi mumkin bo‘lgan chegaragacha kuzatib chiqdik. Muhrlar soni yettita, hayvonlar esa atigi to‘rttadir. Va bu yerda shuni qayd etish o‘rinlidirki, birinchi, ikkinchi, uchinchi va to‘rtinchi muhrlar ochilganda birinchi, ikkinchi, uchinchi va to‘rtinchi hayvonlarning: ‘Kel va ko‘r’, degani eshitiladi; ammo beshinchi, oltinchi va yettinchi muhrlar ochilganda, bunday ovoz eshitilmaydi. Shuningdek, oxirgi uch jamoat bilan oxirgi uch muhr, vaqtning ayni davrlarini qamrab olishi jihatidan, birinchi to‘rt jamoat va birinchi to‘rt muhr kabi bir-biriga muvofiq kelmaydi. Ammo, ko‘rsatganimizdek, jamoatlar, muhrlar va hayvonlar qariyb 1800 yil davomida, to hozirgi zamondan yarim asrdan bir oz ko‘proq avvalgi davrgacha, bir xil vaqt davrlarini qamrab olishi jihatidan o‘zaro mos keladi.” James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Biz hozirgina Milleritlar tarixining uch nafar asosiy peshqadamidan iqtibos keltirdik. Ularning uchalasi ham “kundalik” haqidagi to‘g‘ri qarashga rioya qilgan edi, va ularning barchasi ham Miller anglash hamda taqdim etishga yo‘naltirilgan haqiqat tuzilmasi doirasida jamoatlar, muhrlar va karnaylar haqidagi umumiy manzarani qabul qilgan edi.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> “Insonlar Muqaddas Ruhi orqali Xudo o‘rnatgan poydevordan biror mixni yoki ustunni siljitmoqchi bo‘lib kelganlarida, ishimizning kashshoflari bo‘lgan yoshi ulug‘ kishilar ochiq va ravshan gapirsinlar; hamda vafot etganlar ham maqolalarining davriy nashrlarimizda qayta bosilishi orqali gapirsinlar. Xudo O‘z xalqini haqiqat yo‘lida qadamma-qadam boshlab kelar ekan, bergan ilohiy nurning shu’lalarini jamlab oling. Bu haqiqat vaqt va sinovning imtihoniga bardosh beradi.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

2001-yil 11-sentyabrda Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta tushib keldi va osmondan endigina tushgan Nonni qabul qilib, undan yeydiganlarni Eremiyo kitobining oltinchi bobidagi “qadimgi yo‘llar”ga qaytarish ishini boshladi. Alfa va Omega yuz qirq to‘rt ming orasida bo‘lishga intilishga tayyor bo‘lganlar 1840-yil 11-avgustda Uni osmondan tushirgan narsa shunchaki bir vaqt bashoratining bajo bo‘lishi emas, balki ikkinchi Vayning vaqt bashoratining bajo bo‘lishi ekanini anglashlarini zarur deb bildi. U O‘z xalqining 1798-yildan 1844-yilgacha bo‘lgan qirq olti yil davomida milleriylar ma’badini barpo etgan tarixdagi qadimgi yo‘llarni qaytadan kashf etishiga muhtoj edi.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

O‘sha tarix axlatlar, qalbaki tangalar va javohirlar bilan qoplab tashlangan edi. O‘sha tarix Qum ustiga qurilgan, Asrlar Qoyasi ustiga emas, soxta bir poydevor xabari bilan xiralashtirilgan edi. Bu Millerchilar tarixida edi — Butrus ta’riflaganidek, Millerchilar “bir vaqtlar xalq emas edilar, ammo” keyin “Xudoning xalqi” bo‘ldilar; ular “ruhoniy bir uy, muqaddas ruhoniylik” sifatida ko‘tarilib, bunyod etilgan edilar. Yahudo qabilasining Arsloni 2001-yil 11-sentyabrda tushib keldi va O‘zining oxirgi kunlardagi xalqini Millerchi ma’badining ko‘tarib tiklanishi tarixiga oid “ma’bad”ni tozalash ishiga boshlab kirdi. Bu ish bashorat orqali timsollangan edi; o‘sha bashorat Rabbiy Yo‘siyo ismli bir kishini (ma’nosi: Xudoning poydevori) ko‘tarib chiqarishini oldindan bildirgan edi.

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Yosiyo itoatsiz payg‘ambar haqidagi bashoratning ro‘yobga chiqishida ko‘tarilganida, u vayron ahvolga kelib qolgan ma’badni ta’mirlash ishini boshladi. Ta’mirlash va tozalash ishlari jarayonida “Musoning la’nati” topildi, va u Yosiyo oldida o‘qib eshittirilganda, Yosiyoning islohoti yuzaga keldi. Biz o‘sha bashoratni 2001-yil 11-sentabrdan keyin “yetti vaqt”ning qayta kashf etilishi bilan bog‘liq holda ko‘rib chiqamiz.

We will begin that study in the next article.

Bu tadqiqotni keyingi maqolada boshlaymiz.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Haqiqatga e’tiqod qilayotganlarini da’vo qiluvchilar Shaytonga xizmat qilar ekanlar, uning do‘zaxiy soyasi ularning Xudo va osmon haqidagi qarashlarini to‘sib qo‘yadi. Ular birinchi muhabbatini yo‘qotganlar kabi bo‘ladilar. Ular abadiy haqiqatlarni ko‘ra olmaydilar. Xudo biz uchun tayyorlagan narsa Zakariyo kitobining 3 va 4-boblarida hamda 4:12–14 oyatlarida tasvirlangan: ‘Va men yana javob berib unga dedim: O‘zlaridan oltin moyni bo‘shatib chiqarayotgan ikki oltin quvur orqali turgan bu ikki zaytun novdasi nima? U menga javob berib dedi: Bular nima ekanini bilmaysanmi? Men dedim: Yo‘q, Rabbim. Shunda u dedi: Bular butun yerning Egasi huzurida turuvchi ikki moylangan zotdir.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Rabbiy resurslarga nihoyatda boydir. Unda vositalar tanqisligi yo‘q. Aynan imonimizning yetishmasligi, dunyoviyligimiz, arzimas so‘zlarimiz, suhbatimizda namoyon bo‘ladigan imonsizligimiz tufayli atrofimizga qora soyalar yig‘iladi. Masih so‘zda ham, fe’l-atvorda ham mutlaqo sevimli Zot va o‘n minglar orasida eng ulug‘i sifatida namoyon qilinmaydi. Jon o‘zini behudalik sari ko‘tarish bilan qanoatlanganda, Rabbiyning Ruhi u uchun juda oz ish qila oladi. Bizning kalta ko‘ruvchi nigohimiz soyani ko‘radi, ammo uning narigi tomonidagi ulug‘vorlikni ko‘ra olmaydi. Farishtalar to‘rt shamolni ushlab turibdilar; ular jahldor bir ot sifatida tasvirlangan bo‘lib, bo‘shanishga, butun yer yuzi uzra yopirilib o‘tishga, o‘z yo‘lida halokat va o‘lim olib kelishga intiladi.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Abadiy olamning ayni bo‘sag‘asida uxlab yotaylikmi? Xiralashgan, sovuq va o‘lik bo‘lib qolaylikmi? Oh, qani edi, jamoatlarimizda Xudoning Ruhi va nafasi O‘z xalqiga puflansa, ular oyoqqa turib yashasalar. Biz yo‘l tor ekanini va darvoza siqiq ekanini ko‘rishimiz kerak. Ammo biz o‘sha siqiq darvozadan o‘tar ekanmiz, uning kengligi cheksizdir.” Manuscript Releases, 20-jild, 216, 217.

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