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# Parallel Warnings - Number Three

Parallel ogohlantirishlar — Uchinchi raqam

The Empowerment of Prophetic Messages: The Sequential Testing Process of Revelation’s Angels

Vahiyning Farishtalarini Ketma-ket Sinovdan O‘tkazish Jarayoni: Payg‘ambarlik Xabarlarining Quvvatlantirilishi

Author

Jeff Pippenger

Published

August 8, 2023

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We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.

So‘nggi maqolani Vahiy kitobining o‘n to‘rtinchi bobidagi uchala farishtaning ham qo‘lida bir xabar borligini aniqlab yakunlagan edik. Ikkinchi va uchinchi farishta o‘z xabari bilan tushib kelayotganida ular bilan birga “o‘rama yozuv” borligi aytiladi. Har bir farishta bir xabarni ifodalaydi va har bir xabarning kelishi bir ta’sirni yuzaga keltiradi. Birinchi farishta 1798-yilda keldi. O‘sha xabar muhrdan ochildi va yaqinlashib kelayotgan hukm to‘g‘risidagi bilim ortdi. O‘sha bilimning ortishi ikki toifa sajda qiluvchilarni paydo qildi. Ikkinchi farishta kelganida protestantlarning qulashi haqidagi xabar muhrdan ochildi va bilim ortdi hamda ikki toifa paydo bo‘ldi. Yarim tun faryodi xabari 1844-yil 22-oktyabrda kelganida, u Exeter lager yig‘inida muhrdan ochildi va bilim ortdi hamda ikki toifa bokiralar paydo bo‘ldi. Uchinchi farishta 1844-yil 22-oktyabrda kelganida, uchinchi farishtaning xabari va u ifodalaydigan barcha narsalar muhrdan ochildi hamda bilim ortdi va ikki toifa paydo bo‘ldi.

Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:

Farishtalarda uchraydigan yana bir xususiyat farishtaning xabarlarining quvvatlantirilishi bilan bog‘liqdir. Oldingi maqolada ko‘rsatilganidek, ikkinchi farishtaning xabari Yarim tun faryodi xabari orqali quvvatlantirilgan edi, biroq Yarim tun faryodi bitta farishta bilan ifodalanmagan, balki ko‘plab farishtalar bilan ifodalangan. Ikkinchi farishtaga va Yarim tun faryodiga muvofiq kelgan tarix shuni ko‘rsatadiki, ikkinchi farishtaning xabari Yarim tun faryodi unga qo‘shilganda quvvatlantirilgan. Xuddi o‘sha kitobda bizga shunday deyilgan:

> “I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.

> “Men osmonda farishtalarning u yoqdan bu yoqqa shoshilib yurganini ko‘rdim. Ular yerga tushib, so‘ng yana osmonga ko‘tarilar, qandaydir muhim bir voqeaning amalga oshishiga hozirlik ko‘rar edilar. So‘ng yerga tushish uchun vakolat berilgan yana bir qudratli farishtani ko‘rdim; u uchinchi farishtaga o‘z ovozini qo‘shib, uning xabariga kuch va quvvat berishi kerak edi. Farishtaga ulkan qudrat va ulug‘vorlik ato etildi, va u tushar ekan, yer uning ulug‘vorligi bilan yoritildi. Bu farishtaning oldidan borib, ortidan ergashgan nur u qudratli ovoz bilan baland faryod qilib: “Buyuk Bobil quladi, quladi; u jinlarning maskaniga, har bir nopok ruhning makoniga, va har bir nopok hamda jirkanch qushning qafasiga aylandi”, deb aytar ekan, hamma joyga singib bordi. Bobilning qulashi haqidagi xabar, ikkinchi farishta tomonidan berilganidek, yana beriladi, unga 1844-yildan beri jamoatlarga kirib kelgan buzilishlar ham qo‘shiladi. Bu farishtaning ishi ayni vaqtda kirib keladi va uchinchi farishta xabarining so‘nggi buyuk ishiga qo‘shiladi, u baland faryodga aylanganida. Va Xudoning xalqi yaqinda duch keladigan vasvasa soatida sobit turishga hamma joyda tayyorlanadi. Men ularning ustida buyuk bir nur turganini ko‘rdim, va ular bu xabarga birlashib, uchinchi farishta xabarini buyuk qudrat bilan qo‘rqmasdan e’lon qildilar.”

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.

> “Farishtalar osmondan tushgan qudratli farishtaga yordam berish uchun yuborildi, va men har yerda yangrayotgandek tuyulgan ovozlarni eshitdim: Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar; chunki uning gunohlari osmongacha yetib bordi, va Xudo uning nohaqliklarini esladi. Bu xabar uchinchi xabarga qo‘shimcha bo‘lgandek tuyuldi va 1844-yilda yarim tun faryodi ikkinchi farishtaning xabariga qo‘shilgani kabi, unga qo‘shildi. Xudoning ulug‘vorligi sabr-toqatli, kutayotgan azizlar ustida qaror topdi, va ular qo‘rqmasdan oxirgi tantanali ogohlantirishni berib, Bobilning qulaganini e’lon qildilar hamda Xudoning xalqini undan chiqishga da’vat etdilar; toki ular uning dahshatli hukmidan qochib qutulsinlar.” Spiritual Gifts, 1-jild, 193, 194.

The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.

Yarim tun hayqirig‘i ikkinchi farishtaga qo‘shildi, va Vahiy kitobining o‘n sakkizinchi bobi farishtasi uchinchi farishtaga qo‘shiladi; u uchinchi farishtaga qo‘shilganida esa, Adventizmning boshida Yarim tun hayqirig‘i bilan ikkinchi farishtaning qo‘shilganini takrorlamoqda. Ikki guvoh — ikkinchi va uchinchi farishta — asosida, har bir farishtaning xabari uni qudratlantiradigan ikkilamchi bir xabarga egadir. Bu ikki guvoh shuni o‘rgatadiki, birinchi farishtaning xabari tarixda kelganida, undan keyin albatta shunday bir nuqta kelishi kerak ediki, o‘sha xabar ikkilamchi bir xabar orqali qudratlantirilardi. Bu, albatta, birinchi farishta uchun ham to‘g‘ri edi. Biz hozir bayon etgan uzun iqtibosning birinchi paragrafida, Sister White birinchi farishtaga Yuhanno Vahiy kitobining o‘n sakkizinchi bobi farishtasiga nisbat bergan ayni xususiyatlarni tatbiq etadi; u shunday deganida: “Menga aytildiki, uning vazifasi yer yuzini uning ulug‘vorligi bilan yoritish va insonni Xudoning kelayotgan g‘azabi haqida ogohlantirishdan iborat edi.” U ushbu parchada birinchi farishtani nazarda tutayotgani ravshandir.

The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.

Birinchi farishtaning xabari 1798-yilda kelgan edi, va undan keyin 1840-yil 11-avgustda, Usmonli hukmronligi barham topganida, kuch bilan ta’minlandi. O‘sha paytda Vahiy kitobining o‘ninchi bobidagi qudratli farishta osmondan tushib keldi va bir oyog‘ini quruqlikka, bir oyog‘ini esa dengizga qo‘ydi. U birinchi farishtaning kuch bilan ta’minlanishini ifodalaydi, va aynan shu narsa birinchi farishtaning ishini Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning ishi bilan bir xil ish sifatida aniqlab beradi. Ikkalasi ham yer yuzini o‘z ulug‘vorligi bilan yoritishi kerak edi, biroq Vahiy kitobining o‘n sakkizinchi bobidagi farishta uchinchi farishtaga qo‘shiladi, xuddi Yarim tun nidosi ikkinchi farishtaga qo‘shilgani kabi va xuddi Vahiy kitobining o‘ninchi bobida tushgan farishta birinchi farishtaga qo‘shilgani kabi.

Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.

Shunday qilib, birinchi farishta kelganida, muhrdan yechilgan bir xabar paydo bo‘lib, u sajda qiluvchilarning ikki toifasini vujudga keltirdi. Birinchi farishtaning xabari Vahiy kitobining o‘ninchi bobidagi farishta tomonidan quvvatlantirilganda, uning qo‘lida Yuhannoga yeb qo‘yishni buyurgan kichik bir kitobcha bor edi; bu esa uning bir xabar olib kelganini, uni muhrdan yechganini va u sajda qiluvchilarning ikki toifasini vujudga keltirganini ko‘rsatadi. Ikkinchi farishta, Yarim tun nidosi va uchinchi farishta kelganida esa, sajda qiluvchilarning ikki toifasini sinovdan o‘tkazgan va vujudga keltirgan muhrdan yechilgan bir xabar bor edi.

The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.

Biz ko‘rib chiqayotgan parcha Masihning tarixini Millerchilar tarixi bilan qiyoslash orqali shuni ta’kidlaydiki, Millerchilar tarixida yuz bergan izchil sinov jarayoni qadimgi Isroilning oxiri bo‘lgan Masih davrida ham yuz bergan. Agar izchil sinov jarayoni ruhiy Isroilning boshida va qadimgi Isroilning oxirida yuz bergan bo‘lsa, unda qadimgi Isroilning boshida bo‘lganidek, ruhiy Isroilning oxirida ham izchil sinov jarayoni bo‘ladi.

In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.

Milleritlar tarixida bu 1798-yildan 1844-yil 22-oktabrgacha bo‘lgan davrda ikki toifa sajda qiluvchilarni sinovdan o‘tkazib, vujudga keltirgan beshta muhrning ochilishini ifodalaydi. Ushbu parcha aniq o‘rgatadiki, agar siz bir sinovdan yiqilsangiz, keyingi sinovdan o‘ta olmaysiz, chunki siz hatto urinib ham ko‘rmaysiz. Shuningdek, Masih davrida sinov jarayoni najot rejasiga nisbatan ilgari tanlangan ahd xalqi butunlay zulmatda qolishi bilan yakun topishi ham ravshandir. Doniyor va Yuhanno orqalaridagi ovozga quloq tutadiganlarni, ya’ni ochilgan har bir yangi haqiqatni shaxsan tadqiq etishni talab qilgan bosqichma-bosqich sinov jarayonidan o‘tganlarni ifodalaydi.

The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.

Doniyor va Vahiy kitoblari bir kitobdir, Doniyor va Yuhanno esa o‘sha bir kitobning ikki guvohidir. Bir guvoh kitobning boshidir, boshqa guvoh esa kitobning oxiridir. Har ikkala guvoh ham ramziy ma’noda o‘lim va tirilishdan o‘tgan; ulardan biri Midiya-Fors saltanati tomonidan ta’qib qilingan (bu Amerika Qo‘shma Shtatlarini ifodalaydi), boshqasi esa Rim tomonidan ta’qib qilingan (bu papalikni ifodalaydi). Yuhanno Shabbatni tutuvchi bo‘lgani uchun ta’qib qilinmoqda; bu Doniyorning o‘z sajda-amaliyotlarini o‘zgartirishdan bosh tortgani uchun ta’qib qilinishiga mos keladi. Ular birgalikda dunyoning oxirida yettinchi kun Shabbati o‘rniga yakshanba ibodatini qabul qilishdan bosh tortganlari uchun ta’qib qilinadigan kishilarni ifodalaydilar.

The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.

Doniyor va Yuhanno orqali ifodalangan xalq muhrlanganlar bo‘lgan yoki bo‘ladi, chunki Doniyor shohning “farmoni”ga bo‘ysunmagani uchun sherlar iniga tashlanganida, niyat o‘zgarmasin deb, shoh toshni muhrladi. Doniyor abadiyat uchun muhrlangan edi, chunki Midiyaliklar va Forslarning qonunlariga ko‘ra, shohning farmoni ham, uning muhrining hokimiyati ham o‘zgartirilishi mumkin emas edi. Shohning muhri bir tosh ustiga bosildi va eshik yopildi. Yakshanba qonuni vaqtida eshik yopiladi va hech bir odam bu eshikni ocha olmaydi; xuddi eshik 1844-yil 22-oktabrda yopilganidek. Bu, bashoratda bayon etilgan bashoratli voqealarnigina emas, balki payg‘ambar hikoya ichida tasvirlanganda, uni o‘rab turgan holatlarni qo‘llashning ahamiyatini ham ko‘rib chiqish zarurligining oddiy bir misoli edi.

Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.

Biroq bu, Muqaddas Kitobiy haqiqatni tasdiqlash uchun ikki guvoh talab etilgani bois, boshlanishni (Doniyor kitobini) oxir bilan (Vahiy kitobini) bir xil bashoratning ikki guvohi sifatida birgalikda ko‘rib chiqish qudratining ham bir namunasidir. Bashorat qilingan voqealar ham, bashorat bilan bog‘liq holda payg‘ambarlar faoliyatining tasviri ham ilhomlangandir.

> All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.

> Butun Muqaddas Yozuv Xudoning ilhomi bilan berilgandir hamda ta’limot uchun, tanbeh uchun, tuzatish uchun, solihlikdagi tarbiya uchun foydalidir; toki Xudoning odami barkamol bo‘lib, har qanday ezgu ishga to‘la tayyorlangan bo‘lsin. 2 Timo‘tiy 3:16, 17.

If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.

Agar Muqaddas Kitobda bashorat qilingan voqealar dunyoning oxirini tasvirlayotgan bo‘lsa, u holda payg‘ambar bashoratni qabul qilgan va unga shahodat bergan paytdagi uning obrazi hamda uni o‘rab turgan sharoit ham dunyoning oxirining tasviridir. Shunday ekan, payg‘ambarning atrofi va faoliyati bashoratli tarzda tasvirlanganda, payg‘ambarning o‘zi dunyo oxiridagi Xudoning xalqining timsolidir. Shu tushuncha asosida, Malakiyodagi Ilyos haqidagi bashorat yo‘nalishini Vahiy kitobining o‘n to‘rtinchi va o‘n sakkizinchi boblari yo‘nalishlari bilan birlashtirganimizda, ularning barchasi oxirgi ogohlantirish xabarining tarixiga shahodat beradi, biroq ularning shahodati ikki tomonlamadir.

The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.

Xabar Xudoning xalqiga tashqi bo‘lgan bashorat qilingan voqealardan iborat bo‘ladi, ikkilamchi guvohlik esa payg‘ambarning xabarni qabul qilish va uni e’lon qilish chog‘idagi tajribasidan iborat bo‘ladi. Bir xil tarixning tashqi va ichki tomonlarini ifodalovchi ikki bashoratli chiziq haqidagi payg‘ambarlik tushunchasi Adventizmning kashshoflari tomonidan tan olinib, ommaviy qaydga kiritilgan. Menimcha, kashshoflarning bu qo‘llanilishiga klassik misol — ular Vahiy kitobidagi yetti jamoat va Vahiy kitobidagi yetti muhrni jamoatning ichki va tashqi tarixini ko‘rsatadigan parallel tarixlar deb belgilaganlaridir. Muhrlar tashqi tarixni, jamoatlar esa ichki tarixni ifodalaydi.

The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.

Malakiyodagi Ilyos xabari, Vahiy kitobining o‘n to‘rtinchi va o‘n sakkizinchi boblari ayni bir yakuniy ogohlantirish xabarini ko‘rsatadi; bu xabar Vahiy kitobining birinchi bobida “Iso Masihning vahiysi” deb ham ataladi. Birinchi bobda Xudo Ota bu xabarni Masihga berdi, Masih esa uni Jabroilga berdi, Jabroil esa uni Yuhannoga berdi, Yuhanno esa uni jamoatlarga yubordi. Ilyosning xabari, shuningdek Vahiy kitobining birinchi, o‘n to‘rtinchi va o‘n sakkizinchi boblarida ifodalangan xabarlar aynan bir xil xabardir.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Payg‘ambarlarning ruhlari payg‘ambarlarga bo‘ysunadi. Chunki Xudo tartibsizlikning emas, balki tinchlikning muallifidir; muqaddaslarning barcha jamoatlarida bo‘lgani kabi. 1 Korinfliklarga 14:32, 33.

It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.

Bu har doim ayni xabardir, chunki “payg‘ambarlar payg‘ambarlarga bo‘ysunadilar.” Oyatlardagi “bo‘ysunadilar” deb tarjima qilingan so‘zning ma’nosi: “bo‘ysundirmoq; o‘zlik nisbatida itoat etmoq: — itoat ostida bo‘lmoq (itoatli bo‘lmoq), ostiga qo‘ymoq, bo‘ysundirmoq, (ga) bo‘ysunmoq, (ga, ostida) bo‘ysundirilgan holatda bo‘lmoq, o‘zini (ga) bo‘ysundirmoq.” Barcha payg‘ambarlar bir-birlari bilan hamfikrdirlar va bir-birlariga bo‘ysunadilar, aks holda ular bergan xabar chalkashlikni yuzaga keltirgan bo‘lur edi.

All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.

Yakuniy ogohlantirish xabarining barcha bashoriy tasvirlari ayni bir xabarni ifodalaydi. Bu, Rabbimizning niyatidirki, o‘n bokira haqidagi masalda “dono” deb hisoblanganlar, ya’ni Doniyor kitobi muhrdan ochilganda “bilimning ortishi”ni “anglaydigan” “donolar” deb ham atalganlar, aynan shu “donolar” maxsus xabar muhrdan ochilganda uni tanib olsinlar. Bu tanib olish Muqaddas Kitobning o‘zida aniq ko‘rsatilgan Muqaddas Kitobni tadqiq etish usulini qo‘llash orqali amalga oshiriladi. Bu usul Ishayo yigirma sakkizinchi bobga muvofiq ravishda, Muqaddas Kitobdagi bir mavzuga taalluqli turli bashoriy yo‘nalishlarni to‘g‘ri bashoriy voqealarni belgilash uchun bir-biriga parallel holda bir joyga keltirish jarayoni orqali bajariladi.

I solicit your patience as we conclude this article here and will continue these thoughts in the next article.

Ushbu maqolani shu yerda yakunlar ekanmiz, sabr-toqatingizni so‘rayman; bu fikrlarni keyingi maqolada davom ettiramiz.

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