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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seventeen

Yo‘el kitobi va Laodikiyalik Yettinchi kun Adventistlar Jamoati — O‘n yettinchi son

Number Seventeen

O‘n yettinchi son

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

So‘nggi maqolani Abram va Pavlusning bashoratlari haqidagi tugallanmagan mulohaza bilan yakunlagan edik; bu bashoratlar satrma-satr 430 yillik bir davrni hosil qiladi, u 30 yildan, so‘ng esa 400 yildan iboratdir. Menimcha, ilohiyot olamida 30 yilni 400 yildan keyin keladigan bir davr deb ko‘rishi mumkin bo‘lganlar bor; biroq odatda murojaat qilinganda, o‘ttiz yil ushbu davrning boshiga tayinlanadi. Bu 400 dan keyin 30mi, yoki 30 dan keyin 400mi? Bu o‘ttizdan keyin to‘rt yuzdir, chunki o‘ttiz yillik davrni tasdiqlash uchun, u bilan bog‘langan va undan keyin keladigan ikkinchi bashoratiy davr bilan birga, ko‘plab guvohlar mavjud.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Ibtido 41:46 da Yusuf Fir’avnga xizmat qilishni boshlaganida o‘ttiz yoshda edi. Shundan so‘ng yetti yil mo‘l-ko‘lchilik boshlandi, uning ortidan esa yetti yil qahatchilik keldi. Yusuf, Masihning bir timsoli sifatida, o‘ttiz yoshida bo‘lgach, uning ortidan 2520 kundan iborat ikki davr keldi. Masih o‘ttiz yoshda bo‘lganida, uning ortidan 1260 kundan iborat ikki davr keldi, ular birgalikda 2520 ni tashkil etadi; bu esa, o‘z navbatida, ikki shohlik ustiga tushgan yetti zamon bilan bog‘lanadi.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dovud shoh bo‘lganida o‘ttiz yoshda edi va 2 Shohlar 5:4 da qayd etilganidek, qirq yil hukmronlik qildi. Dovud Masihning timsolidir, va Masih o‘ttiz yoshda bo‘lganida, U suvga cho‘mdirildi, so‘ngra qirq kun davomida sahroga haydab chiqarildi; keyin esa, suvga cho‘mdirilishi orqali timsollangan tirilishidan so‘ng, qirq kun davomida shogirdlarga shaxsan qolib ta’lim berdi. Xochda Quddusning vayron qilinishi rahm-shafqat ila qirq yilga kechiktirildi; bu ularning ahd tarixining boshida sahroda o‘lib borilgan qirq yilga mos keladi.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Hizqiyo 1:1 da Hizqiyo payg‘ambar bo‘lishga chaqirilganida o‘ttiz yoshda edi. Hozir Hizqiyoning o‘ttizinchi yilidan keyingi davrga to‘xtalib o‘tirmayman, biroq uning xizmati qancha davom etganiga doir aniqlangan dalillarning qisqa AI-xulosasini kiritaman. “Hizqiyoning bashoratlari Eski Ahdda eng aniq sanalangan bashoratlar qatoriga kiradi; kitob bo‘ylab 13 ta muayyan sana berilgan. Bularning barchasi Yoxayaxinning surgun qilingan yilidan boshlab hisoblanadi (miloddan avvalgi 597 yil 1-yil sifatida), va taxminan 22 yilni qamrab oluvchi ravshan xronologik asosni taqdim etadi.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Iso suvga cho‘mdirilganida o‘ttiz yoshda edi va shundan keyin U bir hafta davomida ko‘plar bilan ahdni tasdiqladi.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Masihga qarshi bo‘lgan shaxsga nisbatan ham payg‘ambarlikda Masihning andozasi amal qiladi; va xuddi Masih Samoviy Oliy Ruhoniy sifatidagi xizmatini boshlash uchun o‘ttiz yil tayyorgarlik ko‘rganidek, masihga qarshi bo‘lgan shaxs uchun belgilangan o‘ttiz yillik payg‘ambarlik tayyorgarlik davri 508-yilda “doimiy”ning olib tashlanishidan 538-yilgacha davom etdi. O‘sha vaqtda papalik soxta oliy ruhoniy sifatida hokimiyat bilan ta’minlangan edi; xuddi Masih O‘zining suvga cho‘mishida qudrat bilan moylanganidek, chunki papalik zulmatining 1260 yili Masihning O‘z suvga cho‘mishidan xochgacha bo‘lgan 1260 kunlik sof nuriga muvofiq kelar edi, bu esa 1798-yilda papalikning o‘limli yarasi bilan uyg‘unlashadi.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

O‘ttiz yillik davr bilan boshlanadigan ushbu avvalgi ikki qismli davrlarning hech biri Abramning o‘zining uch bosqichli ahd jarayonidagi birinchi qadamidan oldinga o‘tmaydi. Shuning uchun, Pavlusning ikkinchi guvohligi bilan tasdiqlangandan keyingina bu shunday bo‘lishi mumkin bo‘lgan bo‘lsa-da, birinchi bo‘lib tilga olingani Abramnikidir. Pavlus o‘z so‘zlarini yozganida, 400 yillik bashorat 430 yillik bashoratga aylandi; bunda dastlabki 30 yil so‘nggi vaqt davridan alohida ajratib qo‘yilgan.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Men Masihning Alfa va Omega sifatida namoyon etilgan fe’l-atvoriga asoslanib shuni ta’kidlaymanki, bir yuz qirq to‘rt mingning ahd jarayonida, ya’ni Ibrohim va Pavlusning o‘ttiz yilga oid ikki qirrali bashoratiga nisbatan omega bo‘lganlarning tajribasida — undan keyin keladigan to‘rt yuz yil ham ahd tarixining omegasi bo‘lgan muqobilini topishi kerak; bu esa bir yuz qirq to‘rt mingning muhrlanishi tarixidir. O‘ttiz yillik bir davr, undan keyin esa yana boshqa alohida bir davr, vaqtni qo‘llamaydigan, ammo Ibrohimning 430 yillik asosiy bashoratini bajo keltiradigan tarzda amalga oshishi lozim. Agar siz avvalgi bayonotni yana bir bor o‘qib chiqsangiz, so‘ngra shu nuqtaga qaytib, davom etsangiz, yaxshi bo‘lar edi.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Iso, Yusuf, Dovud va Hizqiyolning barchasi oxirgi kunlarda Xudoning xalqini timsollovchi bir ishga tayyorgarlik ko‘rishda o‘ttiz yil bo‘lgan edilar. Payg‘ambar Hizqiyol, Masih—Ruhoniyga timsol bo‘lgan Yusuf va shoh Dovud. To‘rtta timsol, biroq Samoviy Oliy Ruhoniyni ifodalovchi timsollardan biri insoniy hamda ilohiy vakilga ega. O‘sha to‘rtta guvohning barchasi Ibrohimning 30 yili, so‘ng esa bashoratli davr kelgani bilan bir ovozdan tasdiqlaydi.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Masihga qarshi kuch o‘ttiz yil davomida tayyorlandi, so‘ngra 1798-yilda o‘zining birinchi o‘limini qabul qilguniga qadar 1260 yil davomida hokimiyat bilan quvvatlantirildi. U ikkinchi o‘limning ramzidir, chunki sinov muddati yopilganda u yana o‘ladi. Ikkinchi o‘lim — abadiy o‘limdir. Biz tirilgan Najotkorga xizmat qilamiz, chunki Masih abadiyat uchun o‘lmadi, U ikkinchi o‘limni o‘lmadi. Papalikning halokatli yarasi sog‘ayganda, Vahiy o‘n uchinchi bob uning yana 42 oy hukmronlik qilishini ko‘rsatadi; bu esa vaqt unsurisiz bo‘lgan bashoratli davrni anglatadi.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

U Yakshanba qonuni vaqtida tiriltirilganida, uning ishiga qarshi turadigan lashkar — Vahiy kitobining o‘n birinchi bobida zikr etilgan uch yarim kunning oxirida tiriltirilganlardir. Ikkita tiriltirilgan hokimiyat — ikkalasi ham bayroqdir: biri yettinchi kun Shabbatiniki, biri esa quyoshniki — butun dunyo uchun mo‘ljal nuqtasiga aylanadi, insoniyat hayot yoki o‘lim uchun o‘zining so‘nggi tanlovini qilayotgan bir paytda.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Yakshanba qonuni vaqtida, mahdiydajjol, ya’ni vahshiy ham bo‘lgan o‘sha kuch, ajdaho, o‘zi (vahshiy) va soxta payg‘ambardan iborat uch karra ittifoqni ifoda etadi. O‘sha uch kuch Xudoning jamoatiga qarshi birlashadi; bu jamoat barcha tog‘lardan yuksak qilib ko‘tarilishi kerak. Xudoning g‘olib jamoati tayyorgarlikning o‘ttiz yillik davridadir; bu so‘zma-so‘z o‘ttiz yil emas, balki o‘ziga o‘ttiz biriktirilgan va 1844-yildagi amrdan keyin ham bashorat sifatida hanuz amal qilayotgan, bashoratli qo‘llanishining endi endi haqiqiy emasligi aniqlashtirilgan, muqarrar bir bashoratli davrdir. O‘ttiz yil payg‘ambar, ruhoniy va shoh uchun tayyorgarlik davrini ifodalashini ko‘rish oson; ular g‘olib jamoat sifatida ulug‘vorlik shohligini ifoda etadilar. Hizqiyolning to‘rt guvohi, Masih, Yusuf va Dovud, xuddi o‘sha vaqt davrida — papalik va uch karra ittifoq dunyoni Armageddonga yetaklayotgan davrda — Xudo shohligining hokimiyatini ifoda etadilar.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

G‘olib jamoat Qo‘shma Shtatlardagi yakshanba qonuni vaqtida yuksaltiriladi, va Eski hamda Yangi Ahdlarning guvohligiga ko‘ra, yuz qirq to‘rt mingdan iborat bo‘lgan ahd xalqi ruhoniylar shohligiga aylanishi kerak.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Sizlar ham tirik toshlar kabi ruhiy uy, muqaddas ruhoniylik sifatida barpo etilmoqdasizlar; toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirasizlar. 1 Butrus 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Ruhoniylar ma’badda xizmatni boshlaganlarida o‘ttiz yoshda bo‘lishlari kerak edi; demak, Yakshanba qonunidan oldin bir vaqt davri mavjud bo‘lib, unda ruhoniylik birinchi hosilning to‘lqin nazri sifatida xizmat qilish uchun tayyorlanadi. Bir yuz qirq to‘rt mingdan iborat bo‘lgan ruhoniylar Ahd Elchisi tomonidan amalga oshiriladigan poklanish jarayonida levilar sifatida tasvirlanadi. Yakshanba qonuniga olib boradigan bashoratli bir davr mavjud bo‘lib, unda poklanish jarayoni keyingi yomg‘ir davri uchun muqaddas qilingan bir xizmatni tayyorlaydi. Tayyorgarlik Yakshanba qonunida yakun topadi; shu bois o‘ttizlik davri ruhoniylarning tayyorgarligini ifodalaydi va shunday qilib, ruhoniy uchun talab etilgan yoshga muvofiq keladi. Masih Oliy Ruhoniy sifatida O‘z xizmatini 30 yoshida boshlagan edi, Yusuf esa Masihning timsoli bo‘lgani uchun, u ham o‘z xizmatini o‘ttiz yoshida boshlagan. Soxta Masih tayyorgarlikda 30 yil bo‘lgan; shunday qilib, bizda 30 yillik davr ruhoniylikning tayyorgarligini ifodalashiga doir uchta guvoh bor.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> “Yaqinlashib kelayotgan ulkan masala Xudo tayinlamaganlarni ajratib tashlaydi va U so‘nggi yomg‘ir uchun tayyorlangan pok, haqiqiy, muqaddas qilingan xizmatni O‘zida saqlab qoladi.” Selected Messages, book 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Opa Uayt to‘g‘ridan-to‘g‘ri shuni o‘rgatadiki, qachonki jamoat pok bo‘lsa, Bashorat Ruhi faol bo‘ladi. Buyuk masala tareslarni saralab tashlaganida, siz Ilohiy hamda insoniy bo‘lgan Iso va ruhoniy Yusufdan, Iso va Hizqiyol payg‘ambardan, Iso va shoh Dovuddan tashkil topgan muqaddas qilingan xizmatni ko‘rasiz. O‘ttiz yil bilan ramziy ifodalangan bir davr mobaynida tayyorlanganlar bir yuz qirq to‘rt minglar orasida bo‘lishlari kerak va payg‘ambarlar, ruhoniylar hamda shohlar sifatida tasvirlanadilar. Bu uchala inson ham Masihning payg‘ambar, ruhoniy va shoh sifatidagi ishining Muqaddas Kitobdagi ramzlaridir; shuning uchun o‘ttiz soni bizga shuni xulosa qilish imkonini beradiki, Masih bilan birlashtirilganda, o‘ttiz yil davomida tayyorlangan Muqaddas Kitobiy ramzlar orqali hosil qilinadigan ushbu uch toifaning har birida Ilohiyatning insoniyat bilan birikishi ifodalanadi. Shunday qilib, ramziy o‘ttiz yillik davr davomida tayyorlangan o‘sha ruhoniylar Ilohiyatning insoniyat bilan birikkanligining bayrog‘i sifatida ifodalanadilar.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Yakuniy papaviy qon to‘kishning 42 oyi davomida Masih O‘z shogirdlari timsolida 42 oy insonlar orasida yuradi. Qullik va zulmning 42 oyi najot bilan yakun topadi; bu narsa Abramning ikki qavatli bashoratidagi 430 yil orqali ifodalanadi. Abramning to‘rt yuz yili Qizil dengizdagi qutqarilish bilan nihoyasiga yetadi; bu esa papaning ramziy 42 oyining oxirida sinov muddatining yopilishining Muqaddas Kitobdagi klassik tasviridir.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Qirq ikki oy Qo‘shma Shtatlardagi yakshanba qonunidan inson uchun sinov muddati yopilguniga qadar bo‘lgan sinov vaqtini ifodalaydi. Shunga qaramay, o‘sha 42 oy davomida, o‘ttiz yillik tayyorgarlik davridan so‘ng, Masih qolganlarning shaxsida ahdni tasdiqlamoqda. Masihning qalbaki ruhoniyi bo‘lgan daxriy qarshi kuch o‘zining nihoyatdagi halokatiga yetadi — aynan Masih o‘z nasabiy qatorida o‘lgan joyda; bu esa Fir’avn, Misr shohi, o‘z nasabiy qatorida o‘lgan ayni joydir. Karmel tog‘ida Baalning payg‘ambarlari qatl etilgan edi; shu tariqa bu yakshanba qonunida soxta payg‘ambarning o‘limini aniqlab beradi. Yakshanba qonunida siz so‘ngra o‘ldiriladigan soxta payg‘ambarni, Fir’avn orqali ifodalangan ajdarhoni va papalik orqali ifodalangan mahluqni ko‘rasiz. Bularning barchasi yakshanba qonunida Xudoning ruhoniylari, shohlari va payg‘ambarlari bilan to‘qnashuvda tasvirlangan. Jamoat yakshanba qonunidan sal oldin poklanadi va bashorat in’omi qayta tiklanadi — aynan soxta payg‘ambar o‘ladigan joyda. Shundan keyin jang haqiqiy yoki soxta bashoratli xabar ustida kechadi.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Ramziy 30 yillik davr Yakshanba qonunidan oldingi davrni ifodalaydi. Bu davr ruhoniylar uchun tayyorgarlik davridir, chunki Masih ular uchun hamma narsada namunadir, zero ular Qo‘ziga ergashadiganlardir. Abramning bashoratidagi dastlabki 30 yil ichida ahd o‘rnatildi; shu tariqa, ruhoniylar uchun tayyorgarlik davri nimani ifodalamasin, u Rabbiy o‘z ahdini Abramning alfa tarixida timsollanganidek, bir yuz qirq to‘rt ming bilan yangilaydigan davr ekanligi aniqlanadi. Bu davr — Yakshanba qonunida, o‘ttiz yoshda xizmatni boshlaydigan ruhoniylar uchun tayyorgarlik vaqtidir; aynan o‘sha paytda ular, Masih O‘zining suvga cho‘mishida bo‘lgani kabi, Muqaddas Ruh bilan moylanadilar. Abramning alfa tarixidan chiqarib olinadigan yana bir haqiqat shuki, Yakshanba qonuniga olib boradigan davr nimani ifodalamasin, u ulkan ahamiyatga ega bo‘lishi kerak, chunki omega har doim alfadan qudratliroqdir. Yakshanba qonuni — 1844 yil 22 oktyabr, xoch, Misrdagi Fisih va hokazo bilan ifodalangan omegadir.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Yakshanba qonuni o‘ttiz yillik davr bilan ifodalangan davrning yakunini anglatadi. U najotga oid deyarli har bir yirik hikoya orqali oldindan tasvirlab berilgan bo‘lib, shu bilan birga Abram bilan boshlangan tanlangan xalqning ahd tarixining ham nihoyasidir. Davrning yakuni haqida shunday turdagi bashoratli dalillarning og‘irligi va davrning o‘zining jiddiy maqsadini hisobga olganda, uning boshlanish nuqtasi nima bo‘lar edi?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

O‘ttiz yil bilan ifodalangan bir bashoratli davr mavjud bo‘lib, u ko‘plab guvohlarning asosida yakshanba qonunida nihoyasiga yetadi. O‘sha nuqtada undan keyin turli sonli qiymatlar bilan ifodalangan bir davr keladi, va o‘sha davrlarning har biri yakshanba qonunidan keyin keladigan bashoratli tarix chizig‘ining bir guvohligini bayon etadi. Bu davrlarning ba’zilari jamoat tarixining ichki chizig‘ini, ba’zilari esa Armageddonga tomon yurayotgan dunyoning tashqi chizig‘ini ifodalaydi.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Ehtimol, ayni shu pallada, balolar oxirida kun va soat e’lon qilinmaguncha, oxirgi kunlarda biron-bir vaqtga oid bashoratlarni aniqlab bo‘ladigan sanalarni ifodalovchi tarzda qo‘llashni rad etishimizni o‘zimizga eslatib qo‘yishimiz ma’quldir. Endi bashoriy vaqtni bundan buyon qo‘llamaslik haqidagi fikrimni tushuntirish uchun Doniyor kitobining o‘n ikkinchi bobidan foydalanaman. O‘n ikkinchi bobda bashoriy vaqtni ko‘rsatadigan uch oyat bor.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Va men daryo suvlari uzra turgan, zig‘ir kiyimga burkangan kishining o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘targanini eshitdim; u abadiy yashovchi Zot nomi bilan qasam ichib dedi: bu bir vaqt, vaqtlar va yarim vaqtgacha davom etadi; va muqaddas xalqning qudratini tarqatib yuborishni tamomlaganida, bularning hammasi nihoyasiga yetadi. Daniel 12:7.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Va kundalik qurbonlik olib tashlanib, vayron qiluvchi jirkanch narsa o‘rnatilgan vaqtdan boshlab bir ming ikki yuz to‘qson kun bo‘ladi. Doniyor 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Kutib turgan va ming uch yuz o‘ttiz besh kunga yetib kelgan kishi baxtlidir. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Millerchilar ushbu uch oyatning har birini to‘g‘ri tushungan edilar. Bu uch bashorat poydevorlarni ifodalaydigan haqiqatlarning bir qismidir. Biroq Millerchilarning bu oyatlar haqidagi tushunchasi kunni bir yil deb hisoblash tamoyilini qo‘llashga asoslangan edi. “Vaqt endi bo‘lmaydi,” ekan, bu oyatlar boshqa bir tatbiqqa ega bo‘lishi kerak, chunki barcha bashoratlar so‘nggi yomg‘ir davri haqida so‘zlamoqda. Bu oyatlar xabar yaratish uchun vaqtdan foydalanmaydigan va oyatlarning Millerchilar tushunchasiga zid kelmaydigan so‘nggi yomg‘irga oid bir tushunchaga ega bo‘lishi kerak. Millerchilarning uch oyat ichidagi markaziy oyatga, (o‘n birinchi oyatga), doir to‘g‘ri qarashi shundan iboratki, u avval o‘ttiz yillik davrdan boshlanib, undan so‘ng 1260 yil keladigan ikki qavatli davrni ifodalaydi. O‘n birinchi oyat vayron qiluvchi jirkanchlikning o‘rnatilishi bilan ifodalanganidek, Yakshanba qonunidan oldin keladigan o‘ttiz yillik davrni ko‘rsatib bermoqda.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Danielning o‘n ikkinchi bobi — Xudoning Kalomidagi, oxirgi kunlarda, nihoya vaqtida, Doniyor kitobidagi bir bashorat muhrdan yechiladigan paytda sodir bo‘ladigan Xudo xalqining poklanish jarayonini bayon etuvchi bobdir. O‘n birinchi oyatda kashshoflar to‘g‘ri anglagan bir bashoratni uchratamiz; u 1260 yillik davrga olib kiradigan o‘ttiz yillik davrdir. O‘n ikkinchi bobda yettinchi, o‘n birinchi va o‘n ikkinchi oyatlardagi uch bashoratning barchasi nihoya vaqtigacha muhrlangan. Nihoya vaqtida bu uch bashorat muhrdan yechilishi kerak, chunki Xudoning Kalomi hech qachon muvaffaqiyatsizlikka uchramaydi. Aynan o‘sha bobning o‘zida Muqaddas Kitobdagi insoniyat sinov muddatining yopilishining eng ravshan tasviri bayon etilgan; shu bois o‘n ikkinchi bob, shubhasiz va yanada aniqroq qilib aytganda, Adventizmning boshlanishidan ko‘ra Adventizmning nihoyasini ko‘proq ko‘rsatib beradi.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Doniyor kitobining o‘n ikkinchi bobidagi uchta bashorat, muhrlash va muhrdan ochish o‘zining asosiy bashoratli ta’rifini topadigan aynan o‘sha Muqaddas Yozuv parchasining o‘zida muhrlab qo‘yilgan edi. Bu uch bashorat bir yuz qirq to‘rt ming kishining tarixida muhrdan ochiladi, chunki Alfa va Omega har doim biror narsaning oxirini, uning boshlanishi bilan birga tasvirlaydi. O‘n ikkinchi bobning uch bashoratli davrida muhrdan ochiladigan narsa Xudoning bashoratli Kalomining yakuniy muhrdan ochilishini ifodalaydi. O‘sha muhrdan ochilish Vahiy kitobining birinchi bobida, sinov muddati yopilishidan sal oldin, Iso Masihning Vahiysi muhrdan ochilganda bayon etilgan. Doniyor 12:11-oyat Abram va Pavlusning o‘ttiz yillik davr bilan boshlangan ikki tomonlama bashorat haqidagi birinchi ifodasiga muqobildir.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Doniyor o‘n ikkinchi bobdagi uch bashorat oxirzamonning yakuniy vaqtida muhrdan yechiladigan ramziy davrlardir, va bu muhrdan yechilish Xudoning xalqining yakuniy poklanishiga olib keladi. O‘sha uch bashoratning birinchisi Masihning O‘zi tomonidan berilgan bo‘lib, U bashoratni bayon etayotganda zig‘ir libosga kiyingan holda suv ustida turadi; shu bilan 1260 yil sifatida ifodalangan bashoratli davrning tugashini ko‘rsatadi va o‘sha davrning nihoyasini Xudoning xalqi qudratining tarqalib ketishi nihoyasi deb belgilaydi. Oxirgi kunlardagi Xudoning xalqi bir yuz qirq to‘rt mingdir, va ular tarqatib yuborilgan.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Masih nafaqat suv ustida turib bir savolga javob bermoqda, balki o‘sha savol “Qachongacha?” degan so‘zlar bilan boshlanadi. “Qachongacha?” — bu bashoratli bir timsol bo‘lib, Doniyor sakkizinchi bobning o‘n uchinchi oyatida ham Isodan: “Qachongacha?” deb so‘ralganda aynan shu savol beriladi.

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Va kimdir daryo suvlari ustida turgan zig‘ir kiyimdagi kishiga dedi: “Bu ajoyibotlarning nihoyasigacha qancha vaqt qoladi?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Men daryo suvlari uzra turgan, zig‘ir matodan kiyim kiygan kishini eshitdim; u o‘ng qo‘lini ham, chap qo‘lini ham osmon sari ko‘tarib, abadulabad tirik Zot nomi bilan qasam ichdiki, bu bir vaqt, vaqtlar va yarim vaqt davom etadi; va muqaddas xalqning qudratini tarqatib yuborishni tugatganida, bu narsalarning hammasi nihoyasiga yetadi. Doniyor 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Hiddekel daryosi vahiyida zig‘ir kiyimdagi odam sifatida tasvirlangan Isoga berilgan savol shudir: “Bu mo‘jizalarning nihoyasigacha qancha vaqt bo‘ladi?”; Ulai daryosi vahiyida esa Palmoniy (o‘sha muayyan muqaddas zot) sifatida tasvirlangan Isodan shunday so‘raladi: “Kundalik qurbonlik, vayron qiluvchi gunoh va ham muqaddas maskan, ham lashkarning oyoq osti qilinishi haqidagi vahiy qancha vaqt davom etadi?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Opa White shunday deydiki, Danielga Shinarning buyuk daryolari bo‘yida berilgan vahiylar hozir bajo bo‘lish jarayonidadir va har ikkala daryo vahiyiga bog‘liq holda Isoga bashoratli “savol” beriladi; bu savol doimo “javob” sifatida yakshanba qonunini keltirib chiqaradi. Biroq har ikkala javob ham 1844 yilda tugagan bashoratli vaqt doirasida taqdim etilgan. Kashshoflar sakkizinchi bobdagi savolga va Ulay daryosi vahiyiga berilgan javobni to‘g‘ri aniqladilar hamda Xudoning xalqining qudratini tarqatib yuborish 1798 yilda nihoyasiga yetganini tushundilar. Ammo 1844 yildan keyin, Xudoning bashoratli Kalomining “vaqtga tatbiqi” tugaganida, “Qachongacha?” degan bashoratli savol kashshoflar tushunchasini shunday qayta bayon qiladi: “2300 kecha-kunduzgacha, so‘ng yaqinda kelajak yakshanba qonuni paytida muqaddas maskan poklanadi”, va Danielning so‘nggi vahiyidagi “barcha” “mo‘jizalar”, muqaddas xalqning uch yarim ramziy kun davom etgan tarqatib yuborilishi tugaganda, bajo bo‘ladi.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Doniyor kitobining so‘nggi uch bobidagi Hiddeqel daryosi vahiylari hamda yettinchi bobdan to to‘qqizinchi bobgacha bo‘lgan Ulay daryosi vahiylari Opa Uayt tomonidan “Shinarning buyuk daryolari” deb ta’riflanadi. Barcha tarixiy va Muqaddas Kitob olimlari Shinar bilan bog‘liq bo‘lgan faqat ikki daryo borligini, va ularning har ikkisi ham buyuk daryolar ekanini tasdiqlaydilar. Bu ikki daryo Dajla (Hiddeqel) va Furotdir. Ulay daryosi Shinarning Furoti emas; u Shinar emas, balki Forsdagi kichik, inson qo‘li bilan qazilgan kanal-daryodir. Adventizmning asosi va markaziy ustunini o‘z ichiga olgan vahiydagi Ulay daryosi Shinarda joylashmagan, shunga qaramay, payg‘ambar ayol Ulayni Shinarning buyuk daryolaridan biri bo‘lgan Furot deb ko‘rsatadi.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Hiddiqel vahiyi ajdaho, hayvon va soxta payg‘ambarning dunyoni Armageddonga yetaklaydigan tashqi tarixini taqdim etadi, Ulai vahiyi esa Masihning O‘z Ilohiyatini insonning insoniyati bilan birlashtirishdagi ishini ifodalaydi. Payg‘ambarlik nuqtayi nazaridan, ilhom Ulai daryosidan Furot daryosi bilan birga ikkinchi guvoh sifatida foydalanib, Masihning O‘z Ilohiyatini insoniyat bilan birlashtirish orqali amalga oshiradigan ishini aniqlab beradi.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Frot va Dajla ikkalasi ham Edendan boshlangan bo‘lib, ahd tarixining butun davomiyligi bo‘ylab oqib o‘tadi. Ular 1844-yil 22-oktabrda Adventizmning markaziy ustuniga kirib kelganida, Frot inson qo‘li bilan yaratilgan Ulay kanali bilan birlashtirilib, Ilohiylikning insoniyat bilan qo‘shilishini ifodalaydi; bu esa bir yuz qirq to‘rt ming sifatida tasvirlanganlarda imonning amal qilinishi orqali ro‘yobga chiqadi. Ulai Xudoning bashoratli Kalomining hokimiyati ustidagi bir sinovni anglatadi, chunki u Ellen Uaytning Forsdagi Ulay daryosini Shinarning buyuk daryolaridan biri deb belgilagan hokimiyatini dunyo mutaxassislarining fikriga zid tarzda qo‘yadi.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Ulai daryosining ramzi insonning so‘zi bilan Xudoning So‘zi ustidan bo‘ladigan bir sinovni ifodalaydi. To‘g‘ri bo‘lganlar odamlarmi, yoki Sister White tomonidan bayon etilgan so‘zlarmi? Ulai daryosi Forsdagi bitta daryoni anglatadimi, yoki u Adandan kelgan suvlar insonlardan chiqqan suvlar bilan aralashganidan tashkil topgan bashoratli daryoni anglatadimi?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Men ko‘targan bu mushkulotga nisbatan ko‘plab yechimlar bo‘lishi mumkin, ammo nuqtai nazarimni ko‘rishingiz uchun ba’zi fikrlarni bayon qilaman. Dunyoviy tarixchilar va ilohiyotchilar haq, Sister White esa nohaqmi? “Shinarning buyuk daryolari” Dajla va Furot ekani borasida hech kim bahslashmaydi. Shunday ekan, Sister White Forsdagi Ulay daryosini Shinarning buyuk daryosi deb ta’riflaganida, u soxta payg‘ambarmi? Yoki u xato qilgan haqiqiy payg‘ambarmi? Haqiqiy payg‘ambar soxta payg‘ambarga aylanish chegarasini bosib o‘tishidan oldin nechta xato qilishi mumkin? Yoki tarixchilar xatodami? Yoki aslida u haqmi? Yoki tarixchilar ham, Sister White ham ikkalasi ham haqmi? Men bu mushkulotni, mushkulotning izohidan Hiddekel va Ulay daryolari haqidagi vahiylarning har ikkisida ham daryo uzra turgan, “Qachongacha?” deb so‘ralgan zig‘ir kiyimli kishi masalasiga qo‘shimcha bir nuqta sifatida foydalanish maqsadida ko‘tardim.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Doniyorning sakkizinchi bobida Doniyor Forsdagi Shushanda bo‘ladi; Shushan esa Ulay daryosi bo‘yida joylashgan bo‘lib, qishloq xo‘jaligi tarmog‘i tufayli u tabiiy daryoni ham, shuningdek inson qo‘li bilan bunyod etilgan bir qator akveduklarni ham o‘z ichiga oladi. Ulay taxminan yana bir yuz ellik milcha oqib borgach, Dajla va Furot daryolarining qo‘shilish nuqtasiga ulanadi. Edenda boshlangan Dajla va Furot oxir-oqibat birlashadi, va ular qo‘shilganda, Forsdan kelayotgan Ulay daryosi ham ayni o‘sha nuqtada ulanadi. Ulay daryosi Dajlaning botqoqlik tizimiga Dajla va Furotning qo‘shilish joyida kelib qo‘shilganda, Ulay Shinarning buyuk daryolarini tashkil etuvchi suvning bir qismiga aylanadi. Tarixchilar haq, Sister White ham shunday.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Oqsoch opa sakkizinchi bobdagi Ulay haqidagi vahiyga ishora qilganida, u yo‘lbilan bunyod etilgan akveduk tizimi bilan mashhur bo‘lgan, 2520 yillik ikki davrni ifodalovchi Dajla va Furot daryolarini o‘zaro bog‘laydigan bir daryoni nazarda tutmoqda; bu ikki davr 1798 va 1844 yillarda yakun topgan.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Tigris daryosining qadimiy nomi Hiddekel bo‘lib, Furotga nisbatan bu ikkala daryo ham bashoratda aniq tarzda Ossuriya va Bobil bilan bog‘langan holda ko‘rsatilgan; bular, shuningdek, Xudoning qo‘ylarini jazolashi kerak bo‘lgan ikki sher sifatida ham ta’riflangan. O‘sha ikki vayronkor qudrat keyinchalik butparast Rim va papalik Rimi bo‘lgan ikki vayronkor qudratning timsoli edi; bular erkak va ayolning, yoki jamoat va davlatning ramzlaridir. Butparast Rim davlat boshqaruvini ifodalovchi erkak edi, papalik Rimi esa jamoat hukmronligini ifodalovchi nopok ayoldir. Ossuriya va Bobil o‘zaro bashoratli munosabatida Ossuriya erkak, Bobil esa ayol bo‘lgan; shu tariqa Tigris erkakni, Furot esa ayolni ifodalaydi.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Tigr daryosi davlatchilik siyosatining daryosi bo‘lib, 1798-yilgacha yetib bordi, cherkovchilik siyosatining Furoti esa 1844-yilgacha yetib bordi. Furot 1844-yilgacha yetib borishi kerak edi, chunki 1844-yil xabari Bobil haqida edi, (Furot) va u 1844-yilda yana yiqildi. Furot 1844-yilda sharshara hosil qilganidek, insoniy ishlarning timsoli sifatida qo‘shilish nuqtasiga qo‘shilgan Ulay daryosi ham boshqa daryoning suvi bilan qo‘shildi. Davlatchilik siyosatining daryosi 1798-yilda to‘sib qo‘yildi, o‘shanda fuqaroviy hokimiyat papalik qudratidan olib tashlandi. O‘sha yilning o‘zida Amerika Qo‘shma Shtatlari Muqaddas Kitob bashoratining yer hayvoni va oltinchi shohligi sifatida hukmronlik qila boshlaydi. Tigr daryosi 1798-yilda to‘sib qo‘yiladi, aynan o‘sha joyda davlat oxir-oqibat butun dunyoni to‘g‘onni buzishga majbur qiladi; hozir esa u papalik ta’qibining butun dunyo uzra bosib kelayotgan dahshatli toshqin singari yog‘iladigan selini tutib turibdi. O‘sha devor, ya’ni to‘g‘on, cherkov bilan davlatning ajratilishi devoridir.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

1844-yilda Furot ham, Ulai ham 1844-yil xabarini Bobilning qulashini bildiruvchi xabar sifatida, shuningdek, Masih 1844-yilda boshlagan ayni ishning o‘zi sifatida ko‘rsatadi; o‘sha paytda U Ahdning Elchisi sifatida O‘zining ma’badiga kirishi kerak bo‘lgan bir xalq ichidan Bobilning suvlari va insoniy ishlarni poklab tashladi — Eng Muqaddas Joyga kirishlaridan oldin poklanishga muhtoj bo‘lgan bir xalqni. O‘sha xalqning yakuniy poklanishi Yarim tun faryodi xabari ostida yog‘ilgan yomg‘ir bilan amalga oshirildi, va Yarim tun faryodi xabarining o‘sha yomg‘ir tomchilari Dajla suvlaridan distillangan edi; xuddi Millerchilar papalik Rimini va 1798-yilni aniqlaganlari kabi, va xuddi ular Bobilning qulashini aniqlab, yopiq eshikdan oldin xabar orqali poklanganlari kabi; yoki shunday ham deyishingiz mumkin — ular Doniyor 8:14 xabarini taqdim etib, haqiqiy Kaforat kunining ochilishidan oldin Yarim tun faryodi xabarini bajo keltirganlarida, Ulai, Dajla va Furot daryolarining distillangan suvlaridan kelgan yomg‘ir orqali poklandilar.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Doniyor kitobining o‘n ikkinchi bobi yettinchi oyatida Masih Hiddeqel suvlari ustida turganida, U Tigr daryosi suvlari ustida turibdi — bu, insoniy davlat boshqaruvining sinov muddati yakuniga olib boradigan so‘nggi harakatlarini bayon qiluvchi vahiydagi davlat boshqaruvi suvlaridir. U o‘sha yerda avvalgi oyatdagi savolga javob bermoqda; xuddi Ulai daryosi haqidagi vahiyda bo‘lgani kabi, u yerda Palmoniy — Ajoyib Sanovchi bo‘lgan zig‘ir libosli Zot avvalgi oyatdagi savolga javob beradi. Har ikkala holatda ham muloqot farishtalar bilan Masih o‘rtasidagi samoviy muloqotdir, va har ikkala holatda ham savol: “Qancha vaqt?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Javob 2300 kunigadir; sakkizinchi bob va o‘n ikkinchi bobda esa u “bir vaqt, vaqtlar va yarim vaqt”dir. Javob 2300 yil va 1260 yil deb tushuniladi, ammo 1844-yilda Xudo bashoratli xabar ichida vaqtni qo‘llashga taqiq qo‘ydi, chunki vaqt endi yo‘q. Zig‘ir matoga kiyingan inson bo‘lmish Palmonining O‘zining so‘nggi avlodi uchun javobi qanday? “Qancha vaqtgacha?” degan savol ko‘plab guvohliklar orqali yakshanba qonunini bu savolning javobi sifatida ko‘rsatib berildi, unda muqaddas maskan yakshanba qonunida poklanadimi va “bu mo‘jizalarning hammasi” yakshanba qonunida nihoyasiga yetadimi? Yakshanba qonunida nihoyasiga yetadigan “mo‘jizalar” nimalar va o‘sha “mo‘jizalar” qachon boshlangan?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Shunda men, Doniyor, qaradim, va mana, yana boshqa ikki kishi turar edi: biri daryoning qirg‘og‘ining bu tomonida, ikkinchisi esa daryoning qirg‘og‘ining u tomonida. Ulardan biri daryo suvlari uzra turgan, zig‘ir matodan kiyim kiygan kishiga dedi: “Bu ajoyibotlarning oxiri kelgunicha qancha vaqt bo‘ladi?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Va men daryo suvlari uzra turgan, zig‘ir kiyimga burkangan kishini eshitdim; u o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tarib, abadiy yashovchi Zot nomi bilan qasam ichib dedi: bu bir vaqt, vaqtlar va yarim vaqtgacha davom etadi; va muqaddas xalqning qudratini tarqatib yuborishni tamom qilganida, bu narsalarning hammasi nihoyasiga yetadi. Doniyor 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

“Qachongacha?” degan ramziy savol Yakshanba qonunini belgilaydi, va farishta Yakshanba qonuni qachon bo‘lishini emas, balki mo‘jizalarning oxiri qachon bo‘lishini so‘radi. “Mo‘jizalar” Yakshanba qonunida tugaydi, demak, Yakshanba qonuniga olib boradigan mo‘jizalar nimalardan iborat? Yoki aniqroq aytganda, Hiddekel bo‘yida berilgan vahiyda, o‘ninchi bobdan o‘n ikkinchi bobgacha tasvirlangan “mo‘jizalar” nimani anglatadi? Agar biz “mo‘jizalar” nima ekanini aniqlay olsak, u holda “mo‘jizalar” qachon boshlanishini topishimiz mumkin. Doniyor 10-bobda Jabroil aynan vahiy davomida Doniyor bilan bo‘lgan muloqotidagi maqsadi nima bo‘lganini aniq ko‘rsatadi.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Endi men oxirgi kunlarda sening xalqing boshiga nima tushishini senga anglatish uchun keldim; chunki vahiy hali uzoq kunlar uchundir. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Jabroil Xudoning xalqiga oxirgi kunlarda ularning boshiga nima tushishini tushuntirish uchun keldi. Doniyor o‘n ikkinchi bobidagi bashoratlar milleritchilar tomonidan to‘g‘ri tushunilganini e’tirof etib, biroq shu e’tirofdan bobning oxirgi kunlarga tatbiqini inkor etish uchun foydalanish — Jabroilning bayon qilingan maqsadini barbod qilishdir. Jabroil o‘n birinchi bobning birinchi oyatida bashoratli rivoyatni boshlab, o‘n ikkinchi bobning uchinchi oyatigacha davom ettirgach, ifodalangan tarix ajdarho, mahluq va soxta payg‘ambar dunyoni Armageddonga qanday yetaklashining tashqi bashoratli tafsilotlaridan iborat bo‘ladi. Bob ichida Xudoning xalqi quvg‘in qilinishini tasvirlaydigan parchalar bor, biroq o‘n birinchi bob tarixi, asosan, tashqi bir vahiydir. Bu shuni anglatadiki, o‘ninchi bob va o‘n ikkinchi bob Doniyorning so‘nggi vahiyida alfa va omega sifatida namoyon bo‘ladi, chunki o‘n birinchi bobdan farqli ravishda, ularning ikkalasi ham yuz qirq to‘rt ming kishining muhrlanishini ko‘rsatadigan ichki xabarni tasvirlaydi. O‘rtadagi bob shimol podshohi, ya’ni Rim papasi timsolida ifodalangan insoniyatning isyonidir; alfa bo‘lmish o‘ninchi bob omega bo‘lmish o‘n ikkinchi bob bilan birga oxirgi kunlarda yuz qirq to‘rt ming kishining ichki tajribasini ko‘rsatadi. Uchala bob ham sinov muddatining yopilishiga olib boradi; alfa bob Xudodan qo‘rqish bilan boshlanadi, bu esa sajda qiluvchilarning ikki toifasini ajratadi, va bob oxiriga kelib Doniyorga qudratning ikki hissa ortishi beriladi, shu tariqa birinchi va ikkinchi farishtalarning xabarlari ko‘rsatiladi. O‘n ikkinchi bob omega bobdir va u uchinchi farishtaning hukm xabarini ko‘rsatadi.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

O‘n birinchi bob insoniyatning Quddusning vayron qilinishidan sinov muddatining yakunigacha bo‘lgan isyonini batafsil bayon qiladi; bu esa Sister White’ga ko‘ra, dunyo oxiridagi sinov muddatining yakunining bir timsolidir. Doniyor 11 Quddusning vayron qilinishidan boshlanadi, chunki Doniyor Quddusning uch karra vayron qilinishi chog‘ida Bobilga olib ketilganlardan biridir; bu uch karra vayron bo‘lish milodiy 70-yilda o‘sha shaharning vayron qilinishini, so‘ngra esa dunyo orqali ifodalanganidek, oxirgi kunlarda yana takrorlanadigan vayron bo‘lishni timsollagan edi.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Yilning aynan bir kunida, oradan olti yuz oltmish besh yil o‘tib yuz bergan Quddusning ikki tom ma’nodagi vayron qilinishi. Bu ikki vayronagarchilik Ahd sandig‘i joylashgan bo‘lishi kerak bo‘lgan shaharga tegishli edi. Shilo xuddi shu bashoratli xususiyatlarga ega bo‘lgan va Xudoning huzuri joylashgan, yoki joylashgan bo‘lishi kerak bo‘lgan shaharning birinchi vayron qilinishini ifodalaydi. Opa Uayt Quddusning vayron qilinishidan oxirgi kunlardagi vayronagarchilikning timsoli sifatida foydalanganda, u Masihning Quddusning vayron qilinishi haqidagi va’ziga izoh bermoqda.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, Quddusning Nebukadnazar va Titus qo‘li ostidagi vayron qilinishi — bularning uchalasi ham Xudoning shahrining vayron qilinishi orqali ifodalangan oxirgi kunlarning uch guvohidir. Shilo — birinchi farishtaning xabari bo‘lib, u Xudodan qo‘rqishni o‘rgatadi; bu esa Eli qilmagan ish edi; va Unga ulug‘vorlik berishni o‘rgatadi; bu ham Eli qilmagan ish edi; chunki Uning hukm soati kelgandir. Ikkinchi farishtaning xabari esa, Nebukadnazar va Titus orqali ifodalangan ikki karra takrorlanishni ko‘rsatadigan joydir. Oxirgi kunlardagi Quddusning uchinchi vayron qilinishi sinov muddatining yopilishida sodir bo‘ladi, bu esa hukmning tugashidir.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

O‘n birinchi bob uch farishtaning xabarlari bilan bog‘liq tashqi tarixdir. U o‘ninchi bobdagi ajralish vahyi hamda Doniyorning vahyining yigirma ikkinchi kunida sodir bo‘ladigan kuch bag‘ishlovchi uch teginish orasiga joylashtirilgan. Bu esa o‘n ikkinchi bob ham oxirgi kunlarda Xudoning xalqiga yuz beradigan ichki voqelik haqida bo‘lishini anglatadi. Bu, shuningdek, o‘n ikkinchi bob ichidagi nur o‘ninchi bobdagi nurdan yigirma ikki baravar yorqinroq ekanini ham anglatadi.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Ulai vahiyida ham Masihdan: “Qachongacha?” deb so‘ralgan edi. O‘n uchinchi oyatdagi bu savolga olib keluvchi undan oldingi o‘n ikki oyat, Muqaddas Kitob bashoratidagi kuchlarga oid muhim tafsilotlarni ifodalovchi tashqi bashoratli tarixni aniqlab berar edi. Bu o‘n ikki oyat shunchaki yettinchi bobda tasvirlangan tarixni takrorlab, uni kengaytirar edi. O‘sha oyatlarda bayon etilgan bashoratli tarix o‘n birinchi bobda Midiya va Forslar zamonidan boshlab takrorlanib, kengaytiriladi. Sakkizinchi bobning so‘nggi yarmi va to‘qqizinchi bobning barchasi — Xudoning oxirgi kunlardagi xalqining payg‘ambar Doniyor tomonidan ifodalanishidir. Ulai daryolari vahiyida uch bob davomida uchraydigan bashoratli tarix vahiyi, shuningdek Doniyorning Jabroil bilan muloqoti orqali bu boblarda berilgan Xudoning xalqining ifodasi, o‘ninchi bobdan o‘n ikkinchi bobgacha bo‘lgan boblarning alfasidan omegachasidir.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Hiddekel omega, Ulai esa alfa bo‘lgani uchun, oxirzamon yetib kelganda o‘n ikkinchi bobda muhrsiz ochiladigan nur bilan ifodalangan qudrat, Adventizmning markaziy ustuni va poydevori bo‘lgan vahiydan yigirma ikki baravar yorqinroqdir. Shunday ekan, Doniyorning oxirgi vahiyidagi nur bevosita so‘nggi kunlarda Xudoning xalqi bilan bog‘liq nur sifatida aniqlanadi. Farishta zig‘ir libosga burkangan kishidan: «Bu ajoyibotlarning oxirigacha qancha vaqt?» deb so‘raganida, bu ajoyibotlar abadiy va to abad yulduzlar singari porlaydigan zotlardir; xuddi Ibrohim ahdining tarixi Ibrohimga yulduzlarga qarash haqidagi amrni aks-sado qilgani kabi. Doniyor o‘n ikki bobdagi ajoyibotlar insonlarning bir yuz qirq to‘rt minglik bayrog‘iga aylantirilishidir.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Avvalgi bir nuqtada biz Doniyor 12-bobning o‘n birinchi oyati ikki davrdan iborat bo‘lgan bir bashoratli muddatni ko‘rsatishini, ulardan birinchisi esa o‘ttiz yil ekanini aniqlagan edik. O‘n birinchi oyatga tegishli urg‘uni to‘g‘ri qo‘yish uchun men yettinchi oyatga murojaat qildim; bu orqali Masihning oxirgi kunlarda O‘z xalqi orasida amalga oshiradigan mo‘jizalardagi bevosita ishtirokini ko‘rsatish uchun.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

O‘n birinchi oyatga qaytar ekanman, sizlarga shuni eslatmoqchiman: o‘n ikkinchi bob Jabroil tomonidan bevosita “oxirgi kunlar” deb ataladi. Bir yuz qirq to‘rt ming kishining kunlarida, ya’ni ular muhrlanib, Xudo bilan ahdga kiradigan kunlarda, Doniyor kitobiga ko‘ra, muhrsizlanadigan bir xabar bo‘ladi va u baland nido darajasiga qadar kuchayib boradi. Bu xabar o‘n ikkinchi bobda allaqachon Milleritlar tomonidan belgilab berilgan, keyinchalik esa Bashorat Ruhi tomonidan tasdiqlangan uchta alohida bashoratli davr orqali ifodalanadi. Bu uch davr vaqtni anglatmaydi, chunki aynan o‘n ikkinchi bobda ikkala qo‘lini ham osmonga ko‘targan o‘sha farishta Vahiy kitobining o‘ninchi bobida bir qo‘lini osmonga ko‘tarib, endi vaqt bo‘lmasligiga qasam ichgan edi. 1844 yildagi o‘sha bayonot shuni anglatadiki, Doniyorning o‘n ikkinchi bobidagi uchta bashoratli davr vaqtni ifodalash uchun mo‘ljallanmagan ramziy davrlardir.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Shunday ekan, Doniyor o‘n ikkinchi bobidagi o‘rtadagi ramziy payg‘ambarlik davri, aynan Mixail o‘rnidan turadigan bobning o‘zida o‘ttiz yil bilan boshlanuvchi ikki qismli davr bo‘lsa, unda siz o‘ttiz yil bilan boshlanuvchi o‘sha ikki qismli davr Ibrohimning alfa bashoratining mukammal bajo bo‘lishi ekanini bilasiz. Tanlangan xalq nuqtayi nazaridan ahd tarixini boshlab beradigan vaqt bashoratining omega qismi esa, oxirgi kunlarda Xudoning xalqiga nima yuz berishini bayon etuvchi Doniyor guvohligining cho‘qqisi bo‘lgan ayni o‘sha bobda o‘zining mukammal bajo bo‘lishiga yetadi.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Oxirzamon paytida Doniyor kitobi muhrdan yechiladi va undan chiqqan nur Xudoning xalqini muhrlaydi. Oxirzamon paytida Doniyor kitobi muhrdan yechiladi va undan chiqqan nur Doniyorning so‘nggi bobidagi uchta bashoratli davr orqali ifodalanadi. O‘sha bob Hiddekel vahiyini tashkil etuvchi uch bobning omegasi bo‘lib, Hiddekel vahiyi esa Doniyordagi daryo vahiylarining alfasini ifodalovchi uch bobga nisbatan omegadir. Edenda boshlangan daryolar oxir-oqibat Doniyorga kelib yetdi, so‘ngra Xudoning bashoratli Kalomi ularni uch farishtaning ikki harakatidan iborat alfa harakati bo‘lgan birinchi va ikkinchi farishtaning Millerit harakatiga olib bordi. O‘n birinchi oyatdagi 1290 yil Ibrohim va Pavlusning 430 yillik bashoratining omegasi hisoblanadi.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Doniyor o‘n ikkinchi bob va uning Abramning bashorati bilan bog‘liqligi haqida davom etishimizdan oldin, Pavlus kim bo‘lganini eslash foydalidir. Pavlus nafaqat g‘ayriyahudiylarga yuborilgan havoriy edi, balki xuddi shuningdek, u o‘z xabarini Xudoning bashoratli Kalomi orqali taqdim etgan. Bundan ham muhimrog‘i shuki, Pavlus dispensatsion bashoratgo‘y edi. Dispensatsion bashoratgo‘y — Musoga o‘xshab Xudoning xalqini bir dispensatsiyadan boshqasiga yo‘naltirish uchun ko‘tarilgan bashoratgo‘ydir: qurbongohdagi sajdadan muqaddas maskandagi sajdaga; Yahyo Cho‘mdiruvchi singari — yerdagi Muqaddas Maskandan Samoviy Muqaddas Maskanga. Pavlus so‘zma-so‘zning ruhiyga tatbiq etilishi haqidagi ma’lumot va qoidalarni Muqaddas Kitobning boshqa barcha mualliflari jamuljamidan ancha ko‘p yozib qoldirgan! U Xudoning ahd xalqi doirasida so‘zma-so‘zdan ruhiyga o‘tishni izohlash uchun ko‘tarilgan edi.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Pavlus Ibrohimning tanlangan xalqiga berilgan ahd va’dalari bilan o‘sha tanlangan xalqning zohiriydan ruhiyga o‘tishi o‘rtasidagi bog‘lovchi bo‘g‘indir. Agar siz Pavlusning ahd tarixidagi o‘rnida qat’iy qaror topmagan bo‘lsangiz, unda Xudoning ahd xalqiga doir ilk bashoratning 30 yillik davr bilan boshlanuvchi ikki qavatli vaqt bashorati ekanining ilohiy jihatdan naqadar munosib ekanini ko‘rmasligingiz mumkin. Bir bashorat tanlangan xalqning otasi tomonidan o‘rnatilgan edi; ular ruhiy tanlangan xalqga o‘tayotganida esa, o‘sha o‘tishni aniqlash va tushuntirish uchun bir dispensatsion payg‘ambar ko‘tarildi, shuningdek Ibrohimning vaqt bashoratini Eski Ahddagi birinchi guvohga muvofiq Yangi Ahddan kelgan ikkinchi guvoh bilan tasdiqlash uchun ham. Boshida Ibrohim, so‘ng oxirida Pavlus keyingi kunlardagi 1290 ning ahamiyatini timsollaydi.

We will continue in the next article.

Keyingi maqolada davom etamiz.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> “Zakariyoning Yoshuo va Farishta haqidagi vahiyi buyuk kafforat kunining yakunlovchi manzaralarida Xudoning xalqining tajribasiga alohida kuch bilan tatbiq etiladi. O‘shanda qoldiq jamoat buyuk sinov va tanglik ichiga olib kiriladi. Xudoning amrlarini va Isoning imonini saqlaydiganlar ajdaho va uning lashkarlarining g‘azabini his etadilar. Shayton dunyoni o‘z fuqarolari qatorida sanaydi; u hatto Masihga e’tiqod qilayotganini da’vo qiluvchi ko‘plab kishilar ustidan ham nazoratni qo‘lga kiritgan. Ammo mana, uning hukmronligiga qarshilik ko‘rsatayotgan kichik bir jamoa bor. Agar ularni yer yuzidan o‘chirib tashlay olsa, uning g‘alabasi to‘la bo‘lur edi. U butparast xalqlarni Isroilni yo‘q qilishga qanday undagan bo‘lsa, shunga o‘xshash tarzda yaqin kelajakda u yerning yovuz kuchlarini Xudoning xalqini yo‘q qilishga gijgijlaydi. Insonlardan ilohiy qonunni buzgan holda insoniy farmonlarga itoat ko‘rsatish talab etiladi.”

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> Xudoga sodiq bo‘lganlar tahdid ostida qoladilar, qoralanadilar, taqiqlanadilar. Ular “hatto ota-onalar, aka-ukalar, qarindoshlar va do‘stlar tomonidan ham xiyonatga topshiriladilar”, hatto o‘limga qadar. Luqo 21:16. Ularning yagona umidi Xudoning marhamatidandir; ularning yagona himoyasi ibodat bo‘ladi. Yoshua Farishta oldida yolvorganidek, qoldiq jamoat ham qalbi ezilgan holda va sarsilmas imon bilan o‘zlarining Himoyachisi Iso orqali mag‘firat va najot uchun yolvoradi. Ular o‘z hayotlarining gunohkorligini to‘la anglaydilar, o‘z zaifliklari va noloyiqliklarini ko‘radilar; va ular umidsizlikka tushishga tayyor bo‘ladilar.

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> “Vasvasachi ularni ayblash uchun yonlarida turadi, xuddi Yoshuga qarshi turish uchun turganidek. U ularning kir kiyimlariga, nuqsonli fe’l-atvorlariga ishora qiladi. U ularning zaifligi va nodonligini, noshukrlik gunohlarini, Masihga o‘xshamasliklarini ko‘rsatadi; bular esa ularning Najotkorini sharmanda qilgan. U ularni o‘z ahvollarining umidsiz ekani, nopokliklarining dog‘i hech qachon yuvilib ketmasligi haqidagi fikr bilan dahshatga solishga urinadi. U shu yo‘l bilan ularning imonini barbod etib, ular uning vasvasalariga yon berishlariga va Xudoga bo‘lgan sadoqatlaridan yuz o‘girishlariga umid qiladi.”

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> “Shayton Xudoning xalqini sodir etishga vasvasa qilgan gunohlarini aniq biladi va ularning ustidan ayblovlarini qat’iy ilgari surib, gunohlari tufayli ular ilohiy himoyadan mahrum bo‘lganini aytadi hamda ularni halok qilishga o‘zining haqqi borligini da’vo qiladi. U ularni Xudoning marhamatidan chetlatilishga xuddi o‘zi kabi loyiq deb e’lon qiladi. «Bularmi, — deydi u, — mening osmondagi o‘rnimni va men bilan birlashgan farishtalarning o‘rnini egallashi kerak bo‘lgan xalq? Ular Xudoning qonuniga itoat etishlarini da’vo qiladilar; ammo uning amrlarini saqladilarmi? Ular Xudoni sevuvchilardan ko‘ra o‘zini ko‘proq sevuvchilar bo‘lmadilarmi? O‘z manfaatlarini Uning xizmatidan ustun qo‘ymadilarmi? Bu dunyoning narsalarini sevishmadimi? Ularning hayotini belgilagan gunohlarga qarang. Ularning xudbinligini, yovuzligini, bir-biriga bo‘lgan nafratini ko‘ring. Xudo meni va mening farishtalarimni O‘z huzuridan quvib yuborib, ayni o‘sha gunohlarda aybdor bo‘lganlarni esa mukofotlaydimi? Ey Rabbiy, Sen adolat yuzasidan bunday qila olmaysan. Adolat ularga qarshi hukm chiqarilishini talab qiladi.”

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> “Ammo Masihning izdoshlarida gunoh bo‘lgan bo‘lsa-da, ular o‘zlarini shaytoniy kuchlar boshqaruviga topshirmaganlar. Ular o‘z gunohlaridan tavba qilganlar hamda kamtarlik va qalb iztirobi bilan Rabbiyni izlaganlar, ilohiy Himoyachi esa ular foydasiga iltijo qiladi. Ularning noshukurligi bilan eng ko‘p haqoratlangan Zot, ularning gunohini ham, tavbasini ham biluvchi Zot shunday deydi: ‘Egamiz seni koyisin, ey Shayton. Men O‘z hayotimni shu jonlar uchun berdim. Ular Mening qo‘llarim kaftiga o‘yib yozilgandir. Ularning fe’l-atvorida nuqsonlar bo‘lishi mumkin; ular o‘z sa’y-harakatlarida muvaffaqiyatsizlikka uchragan bo‘lishlari mumkin; biroq ular tavba qildilar, va Men ularni kechirdim hamda qabul qildim.’”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> “Shaytonning hujumlari kuchli, uning aldovlari nozikdir; ammo Egamizning ko‘zi O‘z xalqi uzradir. Ularning qayg‘u-alami buyuk, o‘choq alangasi ularni yutib yuboradigandek tuyuladi; biroq Iso ularni olovda sinalgan oltinday qilib olib chiqadi. Ularning dunyoviyligi yo‘q qilinadi, toki ular orqali Masihning surati mukammal ravishda namoyon bo‘lsin.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> “Ba’zan Rabbiy O‘z jamoatining xavf-xatarlarini va dushmanlari tomonidan unga yetkazilgan jarohatni unutgandek tuyulishi mumkin. Ammo Xudo unutmagan. Bu dunyoda Xudoning qalbiga Uning jamoatidek aziz hech narsa yo‘q. Dunyoviy siyosat uning tarixini buzishi Uning irodasi emas. U O‘z xalqini Shaytonning vasvasalari tomonidan yengib qo‘yilishiga tashlab qo‘ymaydi. U O‘zini noto‘g‘ri tanitadiganlarni jazolaydi, ammo chin dildan tavba qiladiganlarning barchasiga inoyat ko‘rsatadi. Masihiy xarakterni shakllantirish uchun kuch so‘rab Unga yolvoradiganlarga, U zarur bo‘lgan barcha yordamni beradi.”

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> “Oxirzamon paytida Xudoning xalqi yurtda qilinayotgan jirkanch ishlar uchun oh-faryod qiladi va nola chekadi. Ular ko‘z yoshlar bilan yovuzlarni ilohiy qonunni oyoqosti qilishdagi xavf-xatarlaridan ogohlantiradilar va ifoda etib bo‘lmas qayg‘u bilan tavba ichida Egamiz oldida o‘zlarini kamsitadilar. Yovuzlar esa ularning qayg‘usini masxara qiladilar va jiddiy da’vatlarini mazax ostiga oladilar. Ammo Xudo xalqining iztirobi va o‘zini past tutishi, gunoh oqibatida yo‘qotilgan kuch hamda xulq-atvor olijanobligini ular yana qayta qo‘lga kiritayotganlarining shubhasiz dalilidir. Aynan ular Masihga tobora yaqinlashayotganlari, ko‘zlari Uning mukammal pokligiga qadalganligi sababli, gunohning benihoya gunohkorligini shunchalik ravshan anglaydilar. Muloyimlik va kamtarlik muvaffaqiyat hamda g‘alabaning shartlaridir. Xochning etagida bosh egadiganlarni ulug‘vorlik toji kutmoqda.

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> Xudoning sodiq, ibodatli bandalari, go‘yo, U bilan birga ichkariga berkitilgandekdir. Ularning o‘zlari qanchalik ishonchli tarzda himoyalanganlarini bilmaydilar. Shayton tomonidan gijgijlangan bu dunyoning hukmdorlari ularni yo‘q qilishga urinmoqdalar; ammo agar Xudoning farzandlarining ko‘zlari Do‘tandagi Elishaning xizmatkorining ko‘zlari ochilgani kabi ochilsa edi, ular Xudoning farishtalari o‘z atroflarida qarorgoh qurganini, zulmat lashkarlarini tiyib turganini ko‘rgan bo‘lardilar.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Xudoning xalqi Uning huzurida jonlarini xor tutib, yurak pokligi uchun yolvorar ekan, shunday buyruq beriladi: «Bu iflos kiyimlarni yechib tashlang», va dalda beruvchi so‘zlar aytiladi: «Mana, gunohingni sendan ketkazdim, seni bayramona liboslar bilan kiydiraman». Zakariyo 3:4. Masihning solihligining beg‘ubor libosi sinovdan o‘tgan, vasvasaga duchor bo‘lgan, sodiq Xudo farzandlariga kiydiriladi. Nafratlangan qoldiq ulug‘vor kiyimlarga burkanadi va endi hech qachon dunyoning buzuqliklari bilan bulg‘anmaydi. Ularning nomlari Qo‘zining hayot kitobida saqlanib qoladi, barcha asrlarning sodiqlari qatoriga yozib qo‘yiladi. Ular aldamchining hiylalariga qarshi turdilar; ular ajdahoning o‘kirig‘i bilan sadoqatlaridan qaytarilmadilar. Endi ular vasvasachining makrlaridan abadulabad omondirlar. Ularning gunohlari gunohning muallifiga yuklanadi. Ularning boshlariga «chiroyli sallа» qo‘yiladi.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> «Shayton o‘z ayblovlarini ilgari surib turgan paytda, ko‘rinmas muqaddas farishtalar u yoqdan bu yoqqa qatnab, sodiq kishilarning ustiga tirik Xudoning muhrini qo‘yib yurgan edilar. Bular Qo‘zi bilan birga Sion tog‘ida turadigan, peshonalariga Otaning nomi yozilganlardir. Ular taxt oldida yangi qo‘shiqni kuylaydilar — bu qo‘shiqni yerdan najot bilan sotib olingan yuz qirq to‘rt mingdan boshqa hech kim o‘rgana olmaydi. “Bular Qo‘zi qayoqqa bormasin, Uning ortidan boradiganlardir. Bular Xudo va Qo‘ziga bag‘ishlangan ilk hosil sifatida odamlar orasidan najot bilan sotib olinganlardir. Ularning og‘zida hiyla topilmadi, chunki ular Xudoning taxti oldida aybsizdirlar.” Vahiy 14:4, 5.»

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> “Endi Farishtaning quyidagi so‘zlari to‘la amalga oshdi: ‘Endi eshit, ey oliy ruhoniy Yoshua, sen va oldingda o‘tirgan hamrohlaring; chunki ular hayratlanadigan odamlardir; zero, mana, Men O‘z Qulim — Niholni keltiraman.’ Zakariyo 3:8. Masih O‘z xalqining Qutqaruvchisi va Xaloskoridir, deb namoyon bo‘ladi. Endi, darhaqiqat, qoldiq ‘hayratlanadigan odamlardir’, chunki ularning musofirlik yo‘lidagi ko‘z yoshlari va tahqirlanishi Xudo va Qo‘zining huzurida quvonch va izzatga o‘rin bo‘shatadi. ‘O‘sha kunda Egamizning Niholi go‘zal va ulug‘vor bo‘ladi, yerning hosili esa Isroildan qutulib qolganlar uchun a’lo va ko‘rkam bo‘ladi. Va shunday bo‘ladiki, Sionda qolgan va Quddusda saqlanib qolgan har bir kishi, ya’ni Quddusda tiriklar qatoriga yozilganlarning har biri, muqaddas deb ataladi.’ Ishayo 4:2, 3.” Payg‘ambarlar va Shohlar, 587–592.

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