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# Panium - Number Twelve

Panium — O‘n Ikkinchi Raqam

Daniel 11:40 and the Three Unsealings of Prophecy

Doniyor 11:40 va Bashoratning uch muhrdan ochilishi

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Jeff Pippenger

Published

September 12, 2025

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Verse forty of Daniel eleven is one of the most profound verses in the Bible. It represents the unsealing of the book of Daniel in 1798, 1989 and 2023. The three times the book was unsealed mark the conclusion of a scattering of “seven times.” 1798 marked the conclusion of the twenty-five hundred and twenty years of scattering that began in 723 BC when Assyria carried the northern ten tribes into captivity. 1989 marked the conclusion of 126 years since the rebellion of 1863, when the Seventh-day Adventist Church officially set aside the “seven times” of Leviticus twenty-six. 2023 marked the conclusion of the three and a half days of Revelation eleven’s two witnesses being dead in the street. At the conclusion of the 2,520 years, (the 126 years and the 3½ days—all symbols of the “seven times”) the book of Daniel was unsealed.

Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyat Muqaddas Kitobdagi eng chuqur oyatlardan biridir. U Doniyor kitobining 1798, 1989 va 2023-yillarda muhrdan ochilishini ifodalaydi. Kitobning uch marta muhrdan ochilishi “yetti zamon”lik tarqalishning yakunini belgilaydi. 1798-yil miloddan avvalgi 723-yilda Ossuriya shimoliy o‘n qabilani asirlikka olib ketganida boshlangan ikki ming besh yuz yigirma yillik tarqalishning yakunini belgiladi. 1989-yil 1863-yildagi isyondan beri o‘tgan 126 yilning yakunini belgiladi; o‘sha paytda Yettinchi kun Adventistlari cherkovi Levilar kitobining yigirma oltinchi bobidagi “yetti zamon”ni rasman chetga surib qo‘ygan edi. 2023-yil Vahiy kitobining o‘n birinchi bobidagi ikki guvohning ko‘chada o‘lik yotgan uch yarim kunining yakunini belgiladi. 2 520 yilning (126 yil va 3½ kunning — barchasi “yetti zamon”ning ramzlari) yakunida Doniyor kitobi muhrdan ochildi.

Sister White informs us that in 1798 it was needful that men be presented with the events connected with the close of probation. When she records this fact, she is identifying parallel histories, for she also represents the message of the last days as the events connected with the close of probation. Speaking of Millerite history she records:

Opa Uayt bizga 1798-yilda insonlarga sinov muddatining yopilishi bilan bog‘liq voqealar taqdim etilishi zarur bo‘lganini ma’lum qiladi. U bu haqiqatni qayd etar ekan, parallel tarixlarni aniqlab bermoqda, chunki u oxirgi kunlar xabarini ham sinov muddatining yopilishi bilan bog‘liq voqealar sifatida tasvirlaydi. Millerchilar tarixiga to‘xtalar ekan, u shunday qayd etadi:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> «Odamlar o‘z xavf-xatarlaridan ogoh etilishlari zarur edi; ular sinov muddatining yakuni bilan bog‘liq tantanavor voqealarga tayyorlanish uchun uyg‘otilishlari lozim edi». The Great Controversy, 310.

Speaking of the last days she records:

Oxirgi kunlar haqida so‘z yuritar ekan, u shunday yozadi:

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> “Najotkor xochga mixlanishidan oldin shogirdlariga O‘zining o‘limga topshirilishi va qabrdan yana tirilishi kerakligini tushuntirdi, va farishtalar Uning so‘zlarini aql-u qalblarga muhrlash uchun hozir edilar. Ammo shogirdlar Rim zulmidan vaqtinchalik xalos bo‘lishni kutayotgan edilar, va barcha umidlari jam bo‘lgan Zotning sharmandali o‘lim azobini tortishi haqidagi fikrga chiday olmadilar. Ular eslab qolishlari zarur bo‘lgan so‘zlar xotiralaridan siqib chiqarildi; va sinov vaqti kelganda, u ularni tayyorsiz holda topdi. Isoning o‘limi, go‘yo U ularni oldindan ogohlantirmagandek, ularning umidlarini butunlay barbod qildi. Shuningdek, bashoratlarda kelajak bizning oldimizda, Masihning so‘zlari orqali shogirdlar oldida ochilgani kabi, ravshan ochib berilgan. Inoyat muddati yakuni va musibat vaqti uchun tayyorgarlik ko‘rish ishi bilan bog‘liq voqealar aniq bayon etilgan. Ammo ko‘pchilik bu muhim haqiqatlarni, go‘yo ular hech qachon vahiy qilinmagandek, mutlaqo anglamaydi. Shayton ularni najot topish uchun dono qiladigan har bir taassurotni tortib olish uchun poylab turadi, va musibat vaqti ularni tayyorsiz holda topadi.” Buyuk Kurash, 595.

The Millerite message was unsealed in 1798 and it presented “the events connected with the close of probation.” When speaking of the last days, she applies the history of the disciples to illustrate the fact that “the events connected with the close of probation” are what make men wise unto salvation, but are not understood. The messages that were unsealed in 1798, 1989 and 2023 were messages that identified the “events connected with the close of probation.”

Millerchilar xabari 1798-yilda muhrdan ochildi va u “sinov muddatining yopilishi bilan bog‘liq voqealar”ni taqdim etdi. U oxirgi kunlar haqida so‘z yuritganda, “sinov muddatining yopilishi bilan bog‘liq voqealar” odamlarni najot uchun dono qiladigan, ammo anglab yetilmaydigan narsa ekanini ko‘rsatish uchun shogirdlar tarixini misol qilib qo‘llaydi. 1798, 1989 va 2023-yillarda muhrdan ochilgan xabarlar “sinov muddatining yopilishi bilan bog‘liq voqealar”ni aniqlab bergan xabarlar edi.

Verse forty represents a historical line when the book of Daniel is unsealed three times. In 1798 Daniel’s vision of the Ulai River representing chapters seven through nine was unsealed. In 1989 Daniel’s vision of the Hiddekel River representing chapter ten through twelve was unsealed. In 2023 the hidden history of verse forty of Daniel eleven was unsealed.

Qirqinchi oyat Doniyor kitobi uch marta muhrdan yechiladigan tarixiy chiziqni ifodalaydi. 1798-yilda Doniyorning Ulay daryosi haqidagi, yettinchi bobdan to‘qqizinchi bobgacha bo‘lgan boblarni ifodalovchi vahiysi muhrdan yechildi. 1989-yilda Doniyorning Hiddekel daryosi haqidagi, o‘ninchi bobdan o‘n ikkinchi bobgacha bo‘lgan boblarni ifodalovchi vahiysi muhrdan yechildi. 2023-yilda Doniyor o‘n birinchi bobining qirqinchi oyatidagi yashirin tarix muhrdan yechildi.

The history of verse forty represents 1798 unto the Sunday law of verse forty-one, which is the history of the United States that is also the earth beast of Revelation thirteen, the false prophet of Revelation sixteen and the sixth kingdom of Bible prophecy. The same history represented in verse forty of Daniel eleven is also represented in one verse in the book of Revelation.

Qirqinchi oyatning tarixi 1798-yildan qirq birinchi oyatdagi Yakshanba qonunigacha bo‘lgan davrni ifodalaydi; bu esa Vahiy kitobining o‘n uchinchi bobidagi yer yirtqichi, Vahiy kitobining o‘n oltinchi bobidagi soxta payg‘ambar va Muqaddas Kitob bashoratidagi oltinchi shohlik bo‘lgan Amerika Qo‘shma Shtatlari tarixidir. Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyatda ifodalangan ayni shu tarix Vahiy kitobidagi bir oyatda ham ifodalangan.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Va men yerning bag‘ridan chiqib kelayotgan yana bir hayvonni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikki shoxi bor edi, va u ajdaho singari so‘zlar edi. Vahiy 13:11.

This verse, as in verse forty is the history that begins with the Alien and Sedition Acts of 1798 and ends with the Sunday law when the nation speaks as a dragon, a history that begins when papal Rome is taken off the throne and ends when papal Rome is restored to the throne. The history represented by both Revelation 13:11 and Daniel 11:40 begins with the removal of the fifth kingdom of Bible prophecy and ends with the removal of the sixth kingdom of Bible prophecy.

Bu oyat, qirqinchi oyatda bo‘lgani kabi, 1798-yildagi Chet elliklar va Isyon to‘g‘risidagi qonunlar bilan boshlanib, millat ajdaho kabi so‘zlaydigan Yakshanba qonuni bilan yakunlanadigan tarixdir; bu tarix papalik Rim taxtdan tushirilgan paytda boshlanib, papalik Rim yana taxtga tiklangan paytda tugaydi. Vahiy 13:11 va Doniyor 11:40 da ifodalangan tarix Muqaddas Kitob bashoratidagi beshinchi shohlikning olib tashlanishi bilan boshlanib, Muqaddas Kitob bashoratidagi oltinchi shohlikning olib tashlanishi bilan yakunlanadi.

The “seventy” years which Babylon reigned as the first kingdom of Bible prophecy unto the second kingdom of Bible prophecy represents the history of verse forty from 1798 unto the Sunday law.

Muqaddas Kitob bashoratidagi birinchi shohlik sifatida Bobilning Muqaddas Kitob bashoratidagi ikkinchi shohlikka qadar hukmronlik qilgan “yetmish” yili 1798 yildan Yakshanba qonunigacha bo‘lgan qirqinchi oyat tarixini ifodalaydi.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> O‘sha kunda shunday bo‘ladiki, Tir bir shohning kunlaridek yetmish yil unutiladi; yetmish yilning oxirida esa Tir fohisha kabi qo‘shiq aytadi. Arfani ol, shaharni aylanib chiq, ey unutilgan fohisha; yoqimli kuylar chal, ko‘p qo‘shiqlar ayt, toki seni eslasinlar. Va shunday bo‘ladiki, yetmish yilning oxirida Egamiz Tirni yo‘qlaydi, va u o‘z haqiga qaytib, yer yuzi ustidagi dunyoning barcha shohliklari bilan fohishalik qiladi. Ishayo 23:15–17.

The history of 1798 unto the Sunday law is also the history when the whore of Tyre is forgotten as recorded in Isaiah twenty-three, which expresses the period as “seventy years” and as the “days of one king.” From Nebuchadnezzar to Belshazzar the first kingdom of Bible prophecy reigned, thus typifying the sixth kingdom of Bible prophecy who began as a lamb but ends up speaking as a dragon. Nebuchadnezzar represents a follower of the lamb and Belshazzar a follower of the dragon.

1798-yildan Yakshanba qonunigacha bo‘lgan tarix, shuningdek, Ishayo yigirma uchda qayd etilganidek, Tirning fohishasi unutiladigan tarixdir; u bu davrni “yetmish yil” hamda “bir podshohning kunlari” sifatida ifodalaydi. Navuxadnassardan Belshazargacha Muqaddas Kitob bashoratining birinchi shohligi hukmronlik qildi; shu tariqa u Muqaddas Kitob bashoratining oltinchi shohligini timsollaydi, u qo‘zi sifatida boshlanib, oxir-oqibat ajdaho kabi gapiradi. Navuxadnassar qo‘zining izdoshini, Belshazar esa ajdahoning izdoshini ifodalaydi.

The history of 1798 unto the Sunday law is also the history of the three angels of Revelation fourteen, beginning with the reformation of the Millerites and ending with the reformation of the one hundred and forty-four thousand. The message of the three angels is the judgment hour message. The Millerites announced the events connected with the opening of the judgment and the one hundred and forty-four thousand announce the events connected with the close of probation.

1798-yildan yakshanba qonunigacha bo‘lgan tarix, shuningdek, Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning tarixi hamdir; u Millerchilar islohotidan boshlanib, bir yuz qirq to‘rt mingning islohoti bilan yakunlanadi. Uch farishtaning xabari hukm soati haqidagi xabardir. Millerchilar hukmning boshlanishi bilan bog‘liq voqealarni e’lon qildilar, bir yuz qirq to‘rt ming esa sinov muddatining yopilishi bilan bog‘liq voqealarni e’lon qiladi.

The events connected with the close of probation are portrayed upon internal and external lines of prophecy, and the events take place primarily in the history represented by verse forty of Daniel eleven. The events of verse forty end at the Sunday law in the United States, so the events of the final ingathering of God’s other children who are still in Babylon is not represented in verse forty; still the crisis that then confronts the world has just finished in the United States. Those events represent the judgment upon the United States and the purification of God’s church in advance of the church being lifted up as an ensign.

Sinov muddatining yakuniga bog‘liq voqealar bashoratning ichki va tashqi yo‘nalishlari bo‘ylab tasvirlangan bo‘lib, bu voqealar, avvalo, Doniyor o‘n birinchi bobining qirqinchi oyatida ifodalangan tarixda sodir bo‘ladi. Qirqinchi oyatdagi voqealar Qo‘shma Shtatlardagi yakshanba qonunida nihoyasiga yetadi, shuning uchun hali ham Bobil ichida bo‘lgan Xudoning boshqa farzandlarining yakuniy yig‘ib olinishi bilan bog‘liq voqealar qirqinchi oyatda ifodalanmagan; biroq o‘sha paytda dunyo yuzma-yuz bo‘ladigan inqiroz aynan Qo‘shma Shtatlarda endigina yakunlangan bo‘ladi. Bu voqealar Qo‘shma Shtatlar ustidan chiqarilgan hukmni va jamoat bayroq kabi yuksaltirilishidan oldin Xudoning jamoatining poklanishini ifodalaydi.

The internal events connected with the close of probation identify Christ’s work as High Priest in finishing the mystery of God among His last day people. The external events identify the role of the United States in restoring power to the papacy. The entire history of the United States as the sixth kingdom of Bible prophecy, the entire history of Laodicea occurs during the history represented by verse forty.

Sinov muddatining yakuni bilan bog‘liq ichki voqealar Masihning O‘zining so‘nggi kun xalqining orasida Xudoning sirini nihoyasiga yetkazishda Oliy Ruhoniy sifatidagi ishini aniqlab beradi. Tashqi voqealar esa Qo‘shma Shtatlarning papalikka hokimiyatni qayta tiklashdagi rolini aniqlab beradi. Muqaddas Kitob bashoratidagi oltinchi shohlik sifatidagi Qo‘shma Shtatlarning butun tarixi, Laodikeyaning butun tarixi qirqinchi oyatda ifodalangan tarix davomida sodir bo‘ladi.

The internal and external lines within verse forty are represented by the two horns of the earth beast. The horn of Republicanism is the external line and the horn of Protestantism is the internal line. Both lines exist within the history of the sixth kingdom, and at the conclusion of the history of the sixth kingdom God’s judgment is brought upon both the Protestant and Republican horns. The message that identifies the events connected with the close of probation is the message that identifies the events that are brought upon the United States as it fills up its cup of probationary time. The message that identifies the events connected with the close of probation is also the message that identifies the events that are brought upon Seventh-day Adventism as it fills up its cup of probationary time.

Qirqinchi oyat ichidagi ichki va tashqi chiziqlar yer hayvonining ikki shoxi orqali ifodalanadi. Respublikachilik shoxi tashqi chiziqdir va Protestantizm shoxi ichki chiziqdir. Har ikkala chiziq ham oltinchi shohlik tarixida mavjud bo‘ladi, va oltinchi shohlik tarixining yakunida Xudoning hukmi ham Protestant, ham Respublikachi shoxlarga keltiriladi. Sinov muddatining yopilishi bilan bog‘liq voqealarni aniqlab beradigan xabar, Amerika Qo‘shma Shtatlariga sinov muddati kosasini to‘ldirib borayotganida keltiriladigan voqealarni ham aniqlab beradigan xabardir. Sinov muddatining yopilishi bilan bog‘liq voqealarni aniqlab beradigan xabar, shuningdek, Yettinchi kun adventizmi sinov muddati kosasini to‘ldirib borayotganida uning ustiga keltiriladigan voqealarni ham aniqlab beradigan xabardir.

Within the history of verse forty there are three times the book of Daniel is unsealed, and each of the three times produces an internal and external line that presents the events connected with the close of probation. Each of the three waymarks is preceded by a scattering of seven times. Verse forty therefore represents the history of 1798 unto the Sunday law, and the prophetic waymarks within that history are the “events connected with the close of probation.” Within the history of verse forty the internal line represents a transition from Philadelphia unto Laodicea at the beginning and a transition from Laodicea to Philadelphia at the ending. The beginning represented a reformatory movement as illustrated by the parable of the ten virgins which typified a reformatory movement at the ending that also fulfilled the parable to the very letter.

Qirqinchi oyat tarixida Doniyor kitobi uch marta muhrdan yechiladi va bu uch safarning har biri sinov muddati yopilishi bilan bog‘liq voqealarni taqdim etadigan ichki va tashqi bir chiziqni hosil qiladi. Bu uch belgi nuqtasining har biridan oldin yetti karra sochilish keladi. Shunday qilib, qirqinchi oyat 1798-yildan Yakshanba qonunigacha bo‘lgan tarixni ifodalaydi va o‘sha tarix ichidagi bashoratli belgi nuqtalari “sinov muddati yopilishi bilan bog‘liq voqealar”dir. Qirqinchi oyat tarixida ichki chiziq boshida Filadelfiyadan Laodikiyaga o‘tishni, oxirida esa Laodikiyadan Filadelfiyaga o‘tishni ifodalaydi. Boshlanish o‘n bokira haqidagi masal bilan tasvirlangan islohot harakatini ifodalagan bo‘lib, u oxirida ham masalni aynan harfma-harf bajo keltirgan islohot harakatining timsoli edi.

The Philadelphian Millerite movement began with a fulfillment of the “seven times” of Leviticus twenty-six in 1798, and then another fulfillment of the “seven times” on October 22, 1844. At least by 1856 both James White and Sister White identified the movement as in a Laodicean condition. In the same year new light on the “seven times” was presented in the official church publication that was never finished. “Seven times” was fulfilled in 1798, and thereafter William Miller discovered the “commencement of the chain of truth” as Sister White called it, and the commencement of the chain of truth was the “seven times.” 1798 was a fulfillment of the “seven times,” thereafter Miller makes his foundational discovery of the “seven times” as the book of Daniel is unsealed. After that October 22, 1844 marks another fulfillment of the “seven times, which is in turn followed by a transition in the movement from Philadelphia unto Laodicea in the same year that new light upon the “seven times” is left unfinished. In 1863 what had been the Millerite Philadelphian movement until 1856 when it transitioned into the Millerite Laodicean movement became an legally registered church, largely under the premises and pressures of the Civil War and protecting the youth of the church. The movement ended in 1863 when it became a church. Seven years prior, in 1856 Laodicea set aside a message of new light upon the very topic which was William Miller’s first prophetic discovery.

Filadelfiyadagi Millerit harakati 1798-yilda Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ning bir bajo bo‘lishi bilan boshlandi, so‘ng 1844-yil 22-oktabrda “yetti vaqt”ning yana bir bajo bo‘lishi yuz berdi. Hech bo‘lmaganda 1856-yilga kelib, Jeyms Uayt ham, Sister White ham bu harakatni Laodikeiyaviy holatda deb aniqladilar. O‘sha yilning o‘zida “yetti vaqt” haqidagi yangi nur cherkovning rasmiy nashrida taqdim etildi, biroq u hech qachon yakuniga yetkazilmadi. “Yetti vaqt” 1798-yilda bajo bo‘ldi, shundan keyin esa William Miller, Sister White ta’kidlaganidek, “haqiqat zanjirining boshlanishi”ni kashf etdi, va haqiqat zanjirining boshlanishi “yetti vaqt” edi. 1798 “yetti vaqt”ning bir bajo bo‘lishi edi; shundan keyin, Doniyor kitobi muhrsizlangach, Miller o‘zining poydevoriy kashfiyoti sifatida “yetti vaqt”ni anglab yetadi. Shundan so‘ng 1844-yil 22-oktabr “yetti vaqt”ning yana bir bajo bo‘lishini belgilaydi, buning ortidan esa, aynan o‘sha yilda, “yetti vaqt” haqidagi yangi nur tugallanmay qoldirilgan paytda, harakat Filadelfiyadan Laodikeiyaga o‘tadi. 1863-yilda, 1856-yilgacha Millerit Filadelfiya harakati bo‘lib kelgan, so‘ng Millerit Laodikeiya harakatiga aylangan narsa, asosan Fuqarolar urushi sharoitlari va bosimlari hamda cherkov yoshlari himoyasi zarurati ostida, qonuniy ro‘yxatdan o‘tgan cherkovga aylandi. Harakat 1863-yilda, u cherkovga aylanganda, yakun topdi. Bundan yetti yil avval, 1856-yilda, Laodikeiya aynan William Millerning ilk bashoratli kashfiyoti bo‘lgan mavzu — “yetti vaqt” haqidagi yangi nur xabarini bir chetga surib qo‘ydi.

The Millerite movement and the light that is called “the commencement of the chain of truth,” the light of the “seven times” was opened up to the leadership of the Laodicean movement who gradually set aside a desire to uphold the “seven times” and at the end of seven years (“seven times”) in 1863, a new chart and prophetic message is produced without any reference to the “seven times.”

Millerchilar harakati va “haqiqat zanjirining boshlanishi” deb ataladigan nur, ya’ni “yetti vaqt” nuri, Laodikiya harakati rahbarlariga ochib berildi; ular esa asta-sekin “yetti vaqt”ni saqlab qolish istagini bir chetga surdilar va yetti yil (“yetti vaqt”)ning oxirida, 1863 yilda, “yetti vaqt”ga hech qanday ishorasiz yangi bir jadval hamda bashoratli xabar taqdim etildi.

In 1863 the conclusion of Isaiah’s sixty-five year prophecy concluded right where it started, with a civil war between north and south. The issue of slavery in 1863 had been typified by the carrying away of both the northern and southern kingdoms in fulfillment of the “seven times,” and the slavery into which Israel was carried into fitly represented the issues of slavery at the end. 1863 represents the end of the prophetic structure based upon Isaiah’s sixty-five year prophecy.

1863-yilda Ishayoning oltmish besh yillik bashoratining yakuni xuddi boshlangan joyida — shimol bilan janub o‘rtasidagi fuqarolar urushi bilan — nihoyasiga yetdi. 1863-yildagi qullik masalasi “yetti vaqt”ning amalga oshishida shimoliy va janubiy shohliklarning ikkalasining ham asirlikka olib ketilishi orqali oldindan timsollangan edi, va Isroil olib ketilgan qullik oxirzamondagi qullik masalalarini ayni munosib tarzda ifoda etgan edi. 1863 yil Ishayoning oltmish besh yillik bashoratiga asoslangan bashoratli tuzilmaning nihoyasini ifodalaydi.

> Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7–9.

> Egamiz Rabbiy shunday demoqda: Bu turmaydi, va bu amalga ham oshmaydi. Chunki Suriyaning boshi — Damashq, Damashqning boshi esa — Rasin; va oltmish besh yil ichida Efrayim xalqlikdan mahrum bo‘lib, parchalanadi. Efrayimning boshi — Samariya, Samariyaning boshi esa — Remaliyaxning o‘g‘li. Agar ishonmasangizlar, albatta barqaror bo‘lmaysizlar. Ishayo 7:7–9.

Rightly understood this prophecy beginning in 742 BC identifies three waymarks within a sixty-five year span. Two of the waymarks identify the starting points of twenty-five hundred and twenty years of captivity and slavery for both the northern and southern kingdoms of Israel. In 742 BC the northern and southern kingdoms were involved in a civil war, and the northern ten tribes had formed an alliance with Syria to invade the southern kingdom of Judah. Nineteen years later in 723 BC the northern ten tribes were carried into slavery by the Assyrians. Forty-six years later in 677 BC the Assyrians captured Manasseh and took him to Babylon. Twenty-five hundred and twenty years after 723 BC arrives at 1798, the time of the end and beginning of verse forty. Forty-six years later the “seven times” against the southern kingdom that began in 677 BC ended in 1844. Nineteen years later in 1863 the prophetic characteristics of 742 BC are represented to the very letter. A civil war between the northern and southern kingdoms is under way in 742 BC and 1863. In 742 BC the prediction given by Isaiah to wicked King Ahaz was concerning the impending enslavement of both the northern and southern kingdoms, and in 1863, the very center point of the Civil War President Lincoln proclaimed the Emancipation Proclamation beginning the process of ending slavery. The warning given to wicked King Ahaz in 742 BC was given in the literal glorious land typifying the message given by Lincoln in the spiritual glorious land.

To‘g‘ri tushunilganda, miloddan avvalgi 742-yilda boshlangan ushbu bashorat oltmish besh yillik davr ichida uchta belgilovchi nuqtani aniqlaydi. Bu belgilovchi nuqtalardan ikkitasi Isroilning shimoliy va janubiy shohliklari uchun ikki ming besh yuz yigirma yillik asirlik va qullikning boshlanish nuqtalarini ko‘rsatadi. Miloddan avvalgi 742-yilda shimoliy va janubiy shohliklar fuqarolar urushiga tortilgan edi, va shimoliy o‘n qabila janubiy Yahudo shohligiga bostirib kirish uchun Suriya bilan ittifoq tuzgan edi. O‘n to‘qqiz yil o‘tib, miloddan avvalgi 723-yilda shimoliy o‘n qabila ossuriyaliklar tomonidan qullikka olib ketildi. Qirq olti yil o‘tib, miloddan avvalgi 677-yilda ossuriyaliklar Manashsheni qo‘lga olib, uni Bobilga olib ketdilar. Miloddan avvalgi 723-yildan keyingi ikki ming besh yuz yigirma yil 1798-yilga, oxirzamon va qirqinchi oyatning boshlanish vaqtiga yetib keladi. Oradan qirq olti yil o‘tgach, miloddan avvalgi 677-yilda boshlangan janubiy shohlikka qarshi “yetti zamon” 1844-yilda nihoyasiga yetdi. O‘n to‘qqiz yil o‘tib, 1863-yilda miloddan avvalgi 742-yilning bashoriy xususiyatlari har bir harfigacha namoyon bo‘ladi. Miloddan avvalgi 742-yilda ham, 1863-yilda ham shimoliy va janubiy shohliklar o‘rtasidagi fuqarolar urushi davom etmoqda. Miloddan avvalgi 742-yilda Ishayo tomonidan yovuz shoh Oxozga berilgan bashorat shimoliy va janubiy shohliklarning yaqinlashib kelayotgan qullikka tushirilishi haqida edi; 1863-yilda esa, Fuqarolar urushining ayni markaziy nuqtasida, Prezident Linkoln Qullarni ozod qilish to‘g‘risidagi deklaratsiyani e’lon qilib, qullikka barham berish jarayonini boshladi. Miloddan avvalgi 742-yilda yovuz shoh Oxozga berilgan ogohlantirish tom ma’nodagi ulug‘vor yurtda berilgan bo‘lib, u ruhiy ulug‘vor yurtda Linkoln tomonidan berilgan xabarning timsoli edi.

Seven years after the messages of the “seven times” by Hiram Edson were published in 1856 Adventism produced the 1863 chart which removed the Millerite teaching of the seven times, thus calling into question multitudes of passages where Ellen White teaches that we are to repeat the messages of the Millerites, and also that we are to defend against those messages being attacked. The same year they became a legally registered church. There is more which can be written about 1863 and its prophetic implications, but what I am here noting is that there are several witnesses, both internal and external that identify the rebellion of 1863, whether it be the rebellion of the external with the southern states, or the rebellion of the internal with the rejection of the first foundational truth. 1863 is one of the events within the history of verse forty that represents a waymark that makes up the “events connected with the close of probation.”

1856-yilda Hiram Edson tomonidan “yetti vaqt” haqidagi xabarlar nashr etilganidan yetti yil o‘tib, Adventizm 1863-yilgi jadvalni yaratdi; bu jadval Millerchilar ta’limotidagi “yetti vaqt”ni olib tashladi va shu tariqa Ellen White biz Millerchilarning xabarlarini takrorlashimiz kerakligini, shuningdek bu xabarlarga qilinadigan hujumlarga qarshi turishimiz lozimligini o‘rgatgan ko‘plab parchalarni shubha ostiga qo‘ydi. Xuddi o‘sha yili ular qonuniy ro‘yxatdan o‘tgan jamoatga aylandilar. 1863-yil va uning bashoriy ma’nolari haqida bundan ham ko‘proq yozish mumkin, ammo men bu yerda ta’kidlayotgan narsa shuki, 1863-yildagi isyonni aniqlab beradigan bir necha guvohlar bor — ichki ham, tashqi ham; xoh u tashqining isyoni bo‘lib janubiy shtatlar bilan bog‘liq bo‘lsin, xoh ichkining isyoni bo‘lib birinchi asosiy haqiqatning rad etilishi bilan bog‘liq bo‘lsin. 1863-yil qirqinchi oyat tarixidagi voqealardan biri bo‘lib, “sinov muddati yopilishi bilan bog‘liq voqealar”ni tashkil etuvchi yo‘l-belgilaridan birini ifodalaydi.

1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is beginning the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”

1863 yil qadimgi so‘zma-so‘z Isroil uchun sahrodagi qirq yilning boshlanishiga mos keladi. Qirq yil oxirida Yoshua qadimgi Isroilni Va’da Qilingan Yurtga olib kirdi; ular Yerixoni qulatdilar va Yerixoni qayta quradigan har qanday kimsaga la’nat e’lon qildilar. 1863 yilda Laodikiyachi Adventizm rahbariyati Yerixoni qayta qurdi. 1863 yil sahrodagi qirq yilning ham boshlanishida, ham yakunida ifodalanadi. 1863 yil qirqinchi oyat tarixining tashqi va ichki yo‘nalishlari tarixini o‘zaro bog‘laydigan bashoratli yo‘l-belgisidir. Bu yerda yettinchi jamoat bor — “hukm qilingan jamoat”, chunki “Laodikiya” so‘zi shuni anglatadi — va u sahroda butun bir avlodning halok bo‘lishi bilan ifodalangan davrga kirib bormoqda. Aynan shu nuqtada birinchi Respublikachi prezident qullarni ozod qilish ishini boshlamoqda; shu orqali u ilhom “milliy vayronagarchilik” deb ataydigan narsaga olib boruvchi inqiroz davrida harbiy holatni joriy etadigan so‘nggi Respublikachi Prezidentlarning timsoli bo‘ladi.

In the waymarks of the beginning the waymarks of the end are represented and the events connected with the close of the judgment were typified in the events connected with the opening of the judgment. The rebellion at Kadesh in rejecting the message of Joshua and Caleb at the beginning of the forty years typified the rebellion of Moses’ in striking the Rock at Kadesh at the end of the forty years. 1863 identifies the Sunday law where Laodicea is spewed out of the mouth of the Lord, and where the twenty-five ancient men in Jerusalem are bowing to the sun in Ezekiel chapter eight, and where Shiloh is repeated upon those who trust in the lying words, “the temple of the Lord are we.”

Boshlanishdagi yo‘l belgilari ichida oxirzamonning yo‘l belgilari ifodalangan bo‘lib, hukmning yopilishi bilan bog‘liq voqealar hukmning ochilishi bilan bog‘liq voqealarda timsollangan edi. Qirq yilning boshida Yoshua va Kalebning xabarini rad etishda Kadeshdagi isyon qirq yilning oxirida Kadeshda Musoning Qoyaga urishdagi isyonini timsolladi. 1863 yil yakshanba qonunini ko‘rsatadi; ayni o‘sha yerda Laodikiya Rabbiy Og‘zidan qusib tashlanadi, Hizqiyolning sakkizinchi bobida Quddusdagi yigirma besh nafar oqsoqol quyoshga sajda qilmoqda, va “Egamizning ma’badi bizmiz”, degan yolg‘on so‘zlarga ishonadiganlar ustiga Shilo takroran keladi.

We will continue this study of Panium in the next article.

Panium haqidagi ushbu tadqiqotni keyingi maqolada davom ettiramiz.

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