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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Doniyor kitobi — yuz to‘qson yettinchi qism

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Vahiyning rivoyatida Masihning Ikkinchi Yig‘ilishi va Islomning esxatologik roli: Payg‘ambarlikdagi ochilishlar

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Endi biz yetti momaqaldiroq bilan ifodalangan voqealardan biri Masihning O‘z xalqini ikkinchi marta yig‘ish ishidir, degan haqiqatni aniqlamoqdamiz; U bu ishni 2023-yil iyul oyida boshladi. Milleritlar tarixi bu ish xabarning fonida Islomning urushi bilan amalga oshirilishini ko‘rsatadi.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Xabar — bu sinov muddati yakunlanishidan sal oldin muhri ochiladigan Iso Masihning Vahiyidir, ammo o‘sha xabar uchinchi voy xabari tomonidan olib yuriladi (uning doirasiga joylashtiriladi). Aynan 1849-yilda Rabbiy O‘z qo‘lini ikkinchi marta cho‘zayotgan paytda, Opa Uayt Islomning ramzi bo‘lgan g‘azablangan xalqlarning larzaga kelishi haqida izoh berayotgan edi.

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

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

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

> “Qorong‘i, og‘ir bulutlar ko‘tarilib, bir-biriga urildi. Osmon fazosi ajralib, orqaga qayrildi; shunda biz Oriondagi ochiq makon orqali yuqoriga qaray oldik; Xudoning ovozi o‘sha yerdan keldi. Muqaddas Shahar o‘sha ochiq makon orqali pastga tushadi. Men yerning qudratlari hozir larzaga kelayotganini va voqealar tartib bilan yuz berayotganini ko‘rdim. Urush va urush xabarlari, qilich, ocharchilik va vabo avval yerning qudratlarini larzaga keltiradi, so‘ngra Xudoning ovozi quyoshni, oyni va yulduzlarni, shuningdek, bu yerni ham larzaga keltiradi. Men ko‘rdimki, Yevropadagi qudratlarning larzaga kelishi, ba’zilar ta’lim berganidek, osmon qudratlarining larzaga kelishi emas, balki g‘azabga to‘lgan xalqlarning larzaga kelishidir.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Tarixchilar tasdiqlaydilarki, 1848-yilda Yevropa xalqlarini larzaga solgan narsa Islom lashkarlarining faoliyati edi, chunki bashorat nuqtayi nazaridan ular xalqlarni g‘azablantiradigan qudrat sifatida ramziy ifodalangan. Rabbiyning 1840-yildan 1844-yilgacha bo‘lgan tarixda O‘z qo‘lini ikkinchi bor uzatganining birinchi guvohligida, Yarim tun nidosi xabari Exeter lager yig‘iniga yetib keldi. U yerdan 1844-yil 22-oktabrgacha bu xabar Qo‘shma Shtatlarning sharqiy dengizbo‘yi bo‘ylab suv toshqini singari yoyildi. O‘sha harakat Masihning Quddusga tantanali kirishi bilan oldindan timsollangan edi, va Masihni Quddusga olib kirgan narsa bir eshak edi.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Yarim tun faryodining xabari Iso Masihning Vahiy kitobidagi butun bashoratli xabarni ifodalaydi, biroq bu Vahiy uchinchi voyadagi Islom xalqlarni g‘azablantirayotgan vaziyat doirasiga joylashtirilgan, chunki Iso Masihning Vahiy xabari bo‘lgan ushbu xabarni aynan Islom olib yuradi. Iso Yahudo qabilasining Arslonidir va U “eshak”ning xabariga bog‘langandir.

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yahudo, birodarlaring seni maqtaydilar; qo‘ling dushmanlaringning bo‘ynida bo‘lur; otangning o‘g‘illari sening oldingda ta’zim qilurlar. Yahudo sher bolasidir; o‘g‘lim, sen o‘ljadan qaytib chiqqansan; u engashdi, sher kabi, qari sher kabi cho‘zilib yotdi; uni kim qo‘zg‘ata olur? Saltanat hassasi Yahudodan ketmas, va hukmronlik asosi oyoqlari orasidan ayrilmas, to Shilo kelgunicha; xalqlarning to‘planishi esa Uning huzuriga bo‘lur. U o‘z xo‘tikchasini tokka, eshagining bolasini esa saralangan tokka bog‘laydur; u liboslarini sharobda, kiyimlarini uzum qoni ichida yuvdi: Uning ko‘zlari sharobdan qizil, tishlari esa sutdan oppoq bo‘lur. Ibtido 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Aynan Yahudo orqali “xalqning yig‘ilishi” amalga oshadi. Masih, Yahudo sifatida, shuningdek “Tok”dir, va “sarxil tok” “eshakning quluni”ga bog‘langandir. Uning “liboslari” “sharob”da yuvilgan bo‘lib, bu “uzum qoni” edi. Masih O‘z qonini to‘kishni Getsemanida, qon terlagan paytida boshladi, va Getsemani “zaytun siqiladigan joy” degan ma’noni anglatadi. Getsemanidan xochgacha U barcha odamlarni O‘ziga yig‘ish uchun O‘zining qimmatli qonini to‘kdi.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Endi bu dunyoning hukmi bo‘lmoqda; endi bu dunyoning hukmdori quvib chiqariladi. Va Men, agar yerdan yuqoriga ko‘tarilsam, hammani O‘zimga tortaman. U buni qanday o‘lim bilan o‘lishini bildirib aytdi. Yuhanno 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Masihning barcha insonlarni O‘ziga jalb etish ishi ikki bosqichli jarayondir, chunki U avvalo “Isroilning quvilganlarini” yig‘adi, so‘ngra ularni boshqa suruvini O‘ziga jalb etish uchun bayroq sifatida ishlatadi.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Men yaxshi cho‘ponman; Men O‘zimning qo‘ylarimni bilaman, O‘zimnikilar ham Meni biladi. Ota Meni bilgani kabi, Men ham Otani bilaman; va Men qo‘ylar uchun O‘z jonimni fido qilaman. Mening bu qo‘radan bo‘lmagan boshqa qo‘ylarim ham bor; Men ularni ham olib kelishim kerak, ular Mening ovozimni eshitadilar; va bitta poda, bitta cho‘pon bo‘ladi. Yuhanno 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Bir yuz qirq to‘rt ming — Uni biladigan “qo‘ylar”dir. “Boshqa qo‘ylar” esa, bayroqni ko‘rib va eshitib, Bobildan chiqib keladigan Uning suruvidir. U O‘z bayrog‘ini, ya’ni O‘z qo‘ylarini ko‘tarmasidan oldin, avval ularni ikkinchi marta yig‘adi. Muqaddas tarixning o‘sha yo‘nalishi Doniyor kitobining o‘n birinchi bobidagi o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarga mos keladi va shuning uchun qirqinchi oyatning yashirin tarixiga ham mosdir. Bu, qirq birinchi oyatdagi yakshanba qonunidan sal avval, murtad protestant shoxi, murtad respublikachi shoxi va Tir fohishasining kelib chiqishi tarixlari ichida kechadigan haqiqiy protestant shoxining yo‘nalishini ifodalaydi. Haqiqiy protestant shoxining yo‘nalishi bir yuz qirq to‘rt ming muhrlanadigan ham tarixni, ham xabarni ifodalaydi.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Isroilning quvgʻinlari” Yeremiyo ularni ta’riflaganidek “masxarachilar jamoasi”ga, yoki Yuhanno Vahiy kitobining ikkinchi va uchinchi boblarida Smirna va Filadelfiya jamoatlariga murojaat qilingan joyda ularni ataganidek “shayton ibodatxonasi”ga qarama-qarshi turuvchi bir safni ifodalaydi. Filadelfiyaliklar Vahiyning yettinchi bobidagi “bir yuz qirq toʻrt ming”ni ifodalaydi, Smirna esa oʻsha bobdagi sanab boʻlmaydigan “buyuk olomon”dir. Oxirgi kunlardagi najot topganlarning bu ikki toifasi yolgʻon gapiradiganlar bilan, ya’ni shayton ibodatxonasida boʻlgan va oʻzlarini Xudoning xalqi deb da’vo qiladiganlar bilan tortishuvdadir; chunki ular oʻzlarini yahudiylar deydilar.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Haqiqiy protestant shoxining chizig‘i o‘zlari bilan o‘sha paytda chetlab o‘tilayotgan sobiq ahd xalqi o‘rtasida mavjud bo‘lgan bahs-munozaradan iboratdir. Xuddi shu tarixda sodiq qolganlar murtad protestantizm va katolitsizmning chizig‘i bilan ham bahs-munozarada bo‘ladilar. Ushbu uch diniy tuzilma haqiqiy protestant shoxining chizig‘i doirasidagi mikro darajada ajdarho, maxluq va soxta payg‘ambarni ifodalaydi.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Men nomigagina cherkovni va nomigagina Adventistlarni, Yahudo singari, haqiqatga qarshi chiqishlari uchun katoliklarning ta’sirini qo‘lga kiritish maqsadida bizni ularga xiyonat bilan topshirishlarini ko‘rdim. O‘shanda azizlar ko‘zga tashlanmaydigan, katoliklar orasida kam tanilgan xalq bo‘ladilar; ammo bizning e’tiqodimiz va urf-odatlarimizni biladigan cherkovlar va nomigagina Adventistlar (chunki ular Shabbat tufayli bizdan nafratlanar edilar, zero uni rad eta olmas edilar) azizlarga xiyonat qiladilar va ularni katoliklarga xalqning muassasalarini mensimaydiganlar sifatida xabar qiladilar; ya’ni ular Shabbatga rioya qiladilar va yakshanbani mensimaydilar.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Biz bu parchani avval ham ko‘rib chiqqanmiz va shu orqali “nominal church” hamda “nominal Adventist” iboralari Opa Uayt bu so‘zlarni qog‘ozga tushirgan paytda boshqacha ma’no va qo‘llanishga ega bo‘lganini aniqlagan edik. Biroq payg‘ambarlar ko‘proq o‘z tarixlari uchun emas, balki oxirgi kunlar uchun so‘zlaganlar; shu bois bu parchadagi oxirgi kunlardagi nominal jamoat murtad protestantizm bo‘ladi. “Nominal” so‘zi “faqat nomdagina” degan ma’noni anglatadi.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Protestant deb ataluvchi jamoat 1844 yilda Rimga qarshi norozilik qilishni to‘xtatdi, chunki ular imon orqali Eng Muqaddas Joyga kirishga qarshi isyon ko‘tardilar; o‘sha yerda ular yettinchi kunlik Shabbat sajda kuni sifatida to‘g‘ri kun ekanini anglashlari mumkin edi. Buning o‘rniga ular katolitsizmning belgisi bo‘lgan quyoshga sig‘inishni saqlab qoldilar. Agar siz Rim cherkovi Muqaddas Kitobdagi sajda kunini yettinchi kunlik Shabbatdan yakshanbaga o‘zgartirish vakolati sifatida qayta-qayta ta’kidlab kelgan o‘z hokimiyati ramzini qabul qilgan bo‘lsangiz, unda “Rimga qarshi norozilik qilish”ning imkoni yo‘q; holbuki, bu “Protestant” so‘zining yagona ta’rifidir.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Nomigagina Adventistlar” — o‘zlarini Yettinchi kun Adventistlari deb e’tirof qiladigan, biroq o‘z e’tirofiga xiyonat qilgan shogirdning ramzi bo‘lgan Yahudo sifatida ham aniqlanadiganlardir. Nomigagina Yettinchi kun Adventistlar jamoati “azizlar”dan nafratlanadi va o‘sha azizlar shundan so‘ng “ko‘zga tashlanmaydigan bir xalq bo‘ladilar.” Ular ko‘zga tashlanmaydigan azizlardan “Shanba tufayli,” o‘zlari “rad eta olmaydigan” haqiqat sababli nafratlanadilar. Opa Uayt tarixidagi Shanba haqiqati yettinchi kun Shanbasi edi, biroq u inkor etib bo‘lmaydigan oxirgi kunlar Shanba haqiqatining timsolidir, va bu 1863-yildagi isyonlarida dastlab Laodikiyalik Yettinchi kun Adventizmi tomonidan rad etilgan ta’limotdir. O‘sha ta’limot Uilyam Miller kashf etgan birinchi poydevor haqiqat edi va u Yeremiyoning qadimiy yo‘llari bilan ifodalanganidek, nomigagina adventistlar yurishni rad etadigan Adventizmning poydevor haqiqatlarini ifodalaydi. O‘sha Shanba haqiqati Levilar yigirma oltinchi bobdagi “yetti vaqt”dir.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Filadelfiya va Smirnadan tashkil topgan haqiqiy protestantizm safi Yahudo sifatida tasvirlanganlar tomonidan xiyonatga uchraydi. Yahudo Isoga uch marta xiyonat qilishga ahdlashdi; shu tariqa xochga qadar davom etgan va u yerda yakunlangan bosqichma-bosqich xiyonatni ifodalaydi. Doniyor o‘n birinchi bobining o‘n oltinchi oyati xoch orqali oldindan ifodalangan yakshanba qonunini anglatadi. Shuning uchun o‘n oltinchi oyatdagi yakshanba qonuniga, ya’ni qirq birinchi oyatdagi yakshanba qonuniga olib boruvchi oyatlarda, oxirgi kunlar azizlari ustiga uch bosqichli bir xiyonat keladi. Bu xiyonat Rabbiy O‘zining oxirgi kunlardagi bayrog‘ini ikkinchi bor yig‘ayotgan davrda sodir bo‘ladi.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> O‘sha kunda Yessayning ildizi paydo bo‘lur, u xalqlar uchun bayroq bo‘lib turur; G‘ayriyahudiylar unga intilurlar, va uning maskani ulug‘vor bo‘lur. Va o‘sha kunda shunday bo‘ladiki, Rabbiy O‘z xalqining omon qolgan qoldig‘ini — Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinar yurtidan, Xamatdan va dengiz orollaridan qolganlarini — qaytarib olish uchun qo‘lini ikkinchi marta uzatar. Va U xalqlar uchun bayroq ko‘tarar, Isroilning quvg‘in qilinganlarini jamlar, va Yahudoning tarqalib ketganlarini yerning to‘rt burchagidan yig‘ar. Efrayimning hasadi ham yo‘qolur, Yahudoning dushmanlari esa qirib tashlanur; Efrayim Yahudoga hasad qilmas, Yahudo ham Efrayimni siqib qo‘ymas. Balki ular g‘arb tomonga, Filistlarning yelkalari uzra uchib borurlar; sharq ahlini birgalikda talarurlar; Edom bilan Mo‘ab ustiga qo‘l uzaturlar; va Ammon farzandlari ularga bo‘ysunurlar. Ishayo 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Ishayo ushbu parchaning tarixiy vaziyatini o‘ninchi oyatda “o‘sha kunda” iborasi bilan belgilaydi. Demak, “o‘sha kun” o‘ninchi oyatdan oldingi oyatlarda aniqlab berilgan. Bu muayyan bashoratli rivoyatni “o‘sha kun” qachon ekanini aniqlashimizga imkon beradigan ishoragacha kuzatib borsak, o‘ninchi bobning birinchi oyatiga kelamiz.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Adolatsiz farmonlar chiqaradigan va o‘zlari belgilagan og‘ir zulmni yozadiganlarning holiga voy! Ishayo 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Uayt opa bu oyatdagi “adolatsiz farmon”ni tez orada chiqadigan yakshanba qonuni deb belgilaydi:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “Butparastlik shabbati, xuddi Dura tekisligida oltin haykal tiklanganidek, o‘rnatildi. Va Bobil shohi Navuxadnazar bu haykalga sajda qilib unga sig‘inmaydiganlarning hammasi o‘ldirilishi kerakligi haqida farmon chiqarganidek, shunday ham bir e’lon qilinadi: yakshanba muassasasini hurmat qilmaydiganlarning barchasi qamoq va o‘lim bilan jazolanadi. Shu tariqa Egamizning Shabbati oyoqosti qilinadi. Ammo Egamiz shunday degan: ‘Nohaq farmonlar chiqaradigan va o‘zlari belgilagan zulmni yozib qo‘yadiganlarning holiga voy’ [Ishayo 10:1]. [Sefaniyo 1:14–18]” Qo‘lyozmalar nashrlari, 14-jild, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Egamizning O‘z xalqini ikkinchi marta jamlashi haqidagi mazmun yaqinlashib kelayotgan yakshanba qonuni inqirozi tarixiga joylashtirilgan, chunki Ishayo kitobining o‘ninchi bob, o‘n ikkinchi oyatida Ishayo Egamiz nohaq farmon bo‘lmish yakshanba qonuni ustidan ijro etuvchi hukmini keltirishidan avval O‘z xalqi orasida bir ishni tamomlashini aytadi.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Shuning uchun shunday bo‘ladi: Rabbiy Sion tog‘i va Quddus ustida O‘zining butun ishini ado etganidan keyin, Men Ossuriya podshohining mag‘rur yuragining mevasini va uning kibor nigohlarining ulug‘vorligini jazolayman. Ishayo 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

Yakshanba qonuni bilan papalikning jazolanishi boshlanishidan oldin, Rabbiy “Sion va Quddus ustida” “bajaradigan ish” — bir yuz qirq to‘rt ming kishining muhrlanishidir. Hizqiyolning to‘qqizinchi bobida yozuvchi siyohdoni ko‘targan kishi Quddus bo‘ylab yurib, yurtda va jamoatda sodir etilayotgan jirkanch ishlar uchun “oh urib, faryod qilayotganlar”ning peshonalariga belgi qo‘yadi. Bu ish Rabbiy Isroilning quvg‘in qilinganlarini ikkinchi marta bir joyga to‘plash jarayonini ham o‘z ichiga oladi. U ularni yerning to‘rt burchagidan yig‘adi, va “yerning to‘rt burchagi” sakkizta geografik hudud orqali ifodalanadi. Sakkiz — mahluq suratining sinov jarayonining ramzidir; shu bois, bayroq bo‘ladiganlarni yakuniy to‘plash mahluq surati sinovi yer yuzida amalga oshirilayotgan davrda sodir bo‘lishini ko‘rsatadi.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

“Efrayim”ning “Yahudoga hasad qilmasligi, Yahudo esa” “Efrayimni bezovta qilmasligi” bilan ifodalangan birlik, Yahudoning dushmanlari yo‘q qilinganda yuz beradi. Payg‘ambarlik ma’nosida, Yahudo bilan, yoki shaytonning sinagogasi bilan, yoki masxarachilar jamoasi bilan, yoki Millerchilar tarixidagi protestantlar bilan, yoki Masih tarixidagi yahudiylar bilan ifodalangan avvalgi ahd xalqi birinchi umidsizlikda “yo‘q qilinadi”. Yeremiyo aynan o‘sha tarixni tasvirlaganida, unga masxarachilar jamoasiga hech qachon qaytmasligi buyurilgan edi, garchi ular tavba qilishni tanlasalar, uning oldiga qaytishlari mumkin edi.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

2020-yil 18-iyuldan boshlab, yakshanba qonunigacha Rabbiy O‘zining oxirgi kunlardagi xalqini ikkinchi bor to‘playdi. U ularni butun dunyodan, O‘zining Yahudo va Quddus ustidagi butun ishini yakunlayotgan bir davrda to‘playdi. O‘sha muhrlash davrida Xudoning oxirgi kunlardagi xalqi ko‘zga tashlanmaydigan bo‘ladi, ammo shunga qaramay, ularning ishiga qarshi turadigan uch tomonlama ittifoq bilan yuzma-yuz keladi.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Katolitsizm uch tomonlama ittifoqning yirtqichidir, va uning qizlaridan biri Opa Uayt nominal jamoat deb belgilaydigan toifadir. Ular soxta payg‘ambarni ifodalaydi. Yahudo orqali ifodalangan nominal Laodikiya adventistlari ushbu tasvirda ajdahodir. 1863-yildagi isyon qadimgi Isroilning birinchi Qadeshdagi isyoni orqali timsollangan edi; o‘shanda ular Yoshua va Xolibning xabarini rad etib, Misrga qaytishni tanladilar. Misr ajdahoning ramzidir.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ey inson o‘g‘li, yuzingni Misr shohi Fir’avnga qarata qo‘y va unga hamda butun Misrga qarshi bashorat qil: So‘zla va ayt, Parvardigor Rabbiy shunday deydi: Mana, ey Misr shohi Fir’avn, Men senga qarshiman, o‘z daryolari o‘rtasida yotgan ulkan ajdaho, u: “Daryom o‘zimniki, uni o‘zim uchun yaratganman”, degan. Hizqiyol 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Qadeshdagi isyon Misrdan olib chiqilgan tanlangan xalqning rad etilishi va o‘limiga olib kelgan sinov jarayonidagi o‘ninchi sinovni ifodaladi hamda 1844-yil 22-oktabrda Filadelfiyalik Millerchi Adventizm ustiga keltirilgan va 1863-yildagi isyon bilan yakunlangan sinov jarayonining so‘nggi sinoviga timsol bo‘ldi. Qadimgi Isroil tarixining mutlaq oxirida yahudiylar “qichqirib dedilar: ‘Uni yo‘q qiling, yo‘q qiling, xochga mixlang’. Pilat ularga dedi: ‘Shohingizni xochga mixlaymi?’ Oliy ruhoniylar javob berdilar: ‘Qaysardan boshqa shohimiz yo‘q.’” Birinchi isyonda ham, oxirgi isyonda ham avvalgi ahd xalqi ajdahoning bir timsolini (Misr va butparast Rimni) o‘z shohi sifatida tanladi.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

2020-yil 18-iyul kuni “Yahudoning dushmanlari” “qirqib tashlandi” va yuz qirq to‘rt mingning ma’badi tiklandi. Qolgan yagona narsa, Ahdning Xabarchisi to‘satdan O‘z ma’badiga kelishidan oldin, ma’badning poklanishi edi. Millerchilar tarixining ma’badi 1798-yildan 1844-yilgacha bo‘lgan qirq olti yil ichida barpo etildi. 1844-yil 19-apreldagi birinchi umidsizlikda protestantlar qirqib tashlandilar va Shayton ibodatxonasining, masxarachilar jamoatining, Rimning bir qizining bir qismiga aylandilar. O‘sha nuqtadan 1844-yil 22-oktabrgacha sodiqlarning Masihga ergashib Eng Muqaddas Joyga kirishlaridan oldin bir poklanish jarayoni sodir bo‘ldi, toki U O‘zining Ilohiyatini ularning insoniyati bilan birlashtirish ishini bajo keltirsin.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Haqiqiy protestant shoxning tarixi — nohaq farmondan sal avval ikkinchi bor yig‘ib olinadigan, toki ular Xudo O‘zining boshqa podasini Bobildan tashqariga chaqirish uchun foydalanadigan bayroq bo‘lsin — ayni o‘sha davrda sodir bo‘ladiki, unda murtad respublikachi va protestant shoxlar bir-biriga qo‘shilib, ruhiy zinokorlik qilib, shu tariqa bir tan, ya’ni bir ma’bad bo‘lib qoladilar; bu esa hayvonning suratidir. Xudoning ma’badi esa shu bilan bir vaqtda Masihning suratini shakllantirmoqda.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Egamizdan Yeremiyoga kelgan so‘z shunday dedi: Egamizning uyining darvozasida turib, u yerda ushbu so‘zni e’lon qilgin va aytgin: Ey Yahudo xalqining barchasi, Egamizga sajda qilish uchun mana shu darvozalardan kirayotganlar, Egamizning so‘zini eshiting. Isroilning Xudosi, lashkarlar Egasi shunday deydi: Yo‘llaringizni va ishlaringizni tuzatinglar, shunda Men sizlarni bu yerda istiqomat qildiraman. Yolg‘on so‘zlarga ishonmanglar, chunki ular: “Egamizning ma’badi, Egamizning ma’badi, Egamizning ma’badi mana shu”, deydilar. Zero agar sizlar yo‘llaringizni va ishlaringizni chinakam tuzatsangizlar; agar bir kishi bilan uning qo‘shnisi o‘rtasida adolatni to‘la amalga oshirsangizlar; Agar musofirga, yetimga va bevaga zulm qilmasangizlar, bu yerda begunoh qon to‘kmasangizlar, va o‘z zararingizga boshqa xudolar ortidan yurmasangizlar: Unda Men sizlarni bu yerda, ota-bobolaringizga bergan yurtda, abadulabad istiqomat qildiraman. Mana, sizlar foyda keltirmaydigan yolg‘on so‘zlarga ishonmoqdasizlar. Sizlar o‘g‘irlik qilib, qotillik qilib, zino qilib, yolg‘on qasam ichib, Baalga tutatqi tutatib, o‘zingiz bilmagan boshqa xudolar ortidan yurib; so‘ng Mening nomim bilan atalgan bu uyga kelib, oldimda turib: “Biz bu jirkanch ishlarning hammasini qilish uchun qutqarilganmiz”, deysizlarmi? Mening nomim bilan atalgan bu uy sizlarning ko‘zingizda qaroqchilar uyasiga aylanganmi? Mana, buni Men O‘zim ham ko‘rdim, deydi Egamiz.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Ammo endi Mening avval boshda O‘z nomimni qo‘ygan joyimga — Shiloga boringlar va Mening xalqim Isroilning yovuzligi tufayli unga nima qilganimni ko‘ringlar. Endi esa, sizlar bu ishlarning hammasini qilganingiz uchun, — deydi Egamiz, — Men sizlarga qayta-qayta gapirdim, erta turib so‘zladim, ammo sizlar quloq solmadingizlar; Men sizlarni chaqirdim, ammo sizlar javob bermadingizlar; shu sababli, Men O‘z nomim bilan atalgan, sizlar ishonayotgan bu uyga ham, sizlarga va ota-bobolaringizga bergan bu joyga ham, Shiloga qilganimdek qilaman. Men butun birodarlaringizni, ya’ni Efrayimning butun zurriyotini haydab yuborganim kabi, sizlarni ham O‘z huzurimdan quvib tashlayman. Shuning uchun sen bu xalq uchun ibodat qilma, ular uchun na faryod va na duo ko‘tarma, Menga shafoat ham qilma; chunki Men seni eshitmayman. Yahudo shaharlarida va Quddus ko‘chalarida ular nima qilayotganini ko‘rmayapsanmi? Yeremiyo 7:1–17.

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