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# The Book of Daniel - Number One-Hundred and Thirty-Four

Doniyor Kitobi — Bir yuz o‘ttiz to‘rtinchi qism

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Bashoratning ochilishi: 2001-yil 11-sentyabrdan Qoʻshma Shtatlarda yaqinlashib kelayotgan Yakshanba qonunigacha

Author

Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

2001-yil 11-sentabrdan boshlab Qo‘shma Shtatlarda tez orada joriy etiladigan yakshanba qonunigacha bo‘lgan bir yuz qirq to‘rt mingning muhrlanish davri — Xudoning Kalomidagi har bir vahiy oxirgi kunlarda bajo bo‘ladigan bashoratli davrdir.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Shuning uchun ularga aytgin: Egamiz Xudo shunday deydi: Men bu masalni to‘xtataman, endi Isroilda uni masal qilib ishlatmaydilar; balki ularga ayt: Kunlar yaqinlashdi va har bir vahiy o‘z ijrosini topadi. Hizqiyol 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

O‘sha qatorda uchinchi farishta yana keladi va shu tariqa bu 1844-yil 22-oktabrda uchinchi farishtaning kelishidan 1863-yildagi isyongacha bo‘lgan davr bilan ifodalanadi. 1863-yildagi isyon qadimgi Isroilning Kadeshdagi birinchi isyoni bilan ifodalangan edi, va shu bois Qizil dengizdan o‘tishdan boshlab Kadeshdagi birinchi isyongacha bo‘lgan butun tarix bilan ifodalanadi. Kadeshdagi birinchi isyon Kadeshdagi ikkinchi isyonning timsoli edi, va shu tariqa Horunning o‘limidan Kadeshdagi ikkinchi isyongacha bo‘lgan qator muhrlash qatorida takrorlanadi.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Bu hodisa Milleriychilar tarixida 1840 yildan 1844 yilgacha takrorlanadi; bu Masihning suvga cho‘mishidan xochgacha bo‘lgan hayoti bilan oldindan timsollangan edi, va u, shuningdek, xochdan Stefaning toshbo‘ron qilinishigacha bo‘lgan tarixni ham ifodalagan edi. Qator ustiga qator, qadimgi payg‘ambarlarning har biri o‘zlari yashagan kunlardan ko‘ra ko‘proq aynan shu davr haqida so‘zlagan.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Qadimgi payg‘ambarlarning har biri o‘z zamoni uchun emas, bizning zamonimiz uchun ko‘proq so‘zlagan; shu bois ularning bashoratlari biz uchun ham o‘z kuchida turibdi. ‘Endi bu narsalarning hammasi ularga ibrat uchun yuz berdi; va ular zamonlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozib qoldirilgan.’ 1 Korinfliklarga 10:11. ‘Ular bu narsalar bilan o‘zlariga emas, balki bizga xizmat qilganlari ularga ayon qilingan edi; bu narsalar endi sizlarga osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabar va’z qilganlar tomonidan xabar qilindi; farishtalar ham bu narsalarga nazar tashlashni orzu qiladilar.’ 1 Butrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Muqaddas Kitob o‘z xazinalarini mana shu oxirgi avlod uchun to‘plab, jamlab qo‘ygan. Eski Ahd tarixidagi barcha buyuk voqealar va tantanali hodisalar bu oxirgi kunlarda jamoatda takrorlangan va takrorlanmoqda.” Selected Messages, 3-kitob, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Oxirgi avlod” — Butrusning tanlangan avlodidir; u yuz qirq to‘rt mingdan iborat bo‘lib, ular 2001-yil 11-sentabrdan boshlab yaqin orada keladigan yakshanba qonunigacha tanlanadilar, shundan so‘ng ular bayroq kabi ko‘tariladilar. Xudoning Kalomidagi “barcha”, ba’zilari emas, balki “barcha buyuk voqealar va tantanavor jarayonlar” “oxirgi kunlar”dagi “jamoat”ning “oxirgi avlodi”da “takrorlanmoqda”. Muhrlanish qatorida Muqaddas Kitobning barcha kitoblari bir joyga kelib, nihoyasiga yetadi.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Vahiy kitobida Muqaddas Kitobning barcha kitoblari uchrashadi va yakun topadi. Bu yerda Doniyor kitobining to‘ldiruvchisi bor. Biri bashorat; ikkinchisi vahiydir. Muhrlangan kitob Vahiy emas, balki Doniyorning oxirgi kunlarga taalluqli bashoratining o‘sha qismidir. Farishta: ‘Lekin sen, ey Doniyor, bu so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrlab qo‘y’, deb amr qildi. Doniyor 12:4.” Havoriylar faoliyati, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Doniyor payg‘ambarning oxirgi kunlarga taalluqli bashorat qismi”ning muhrdan ochilgani — Doniyorga Shinor diyorining ikki buyuk daryosi — Ulai va Xiddekel bo‘yida berilgan vahiylardir. O‘sha vahiylar Doniyor kitobining sakkizinchi bob, o‘n uchinchi va o‘n to‘rtinchi oyatlari hamda o‘n birinchi bobining qirqinchi oyatidan qirq beshinchi oyatigacha bo‘lgan qismini ifodalaydi. Yuz qirq to‘rt ming kishining muhrlanish davri — Masihning samoviy Oliy Ruhoniy sifatida oxirgi avloddan tanlanganlarni ilohiy va insoniydan iborat munosabatga abadulabad muhrlaydigan tarixidir. Doniyorning o‘n birinchi bobidagi qirqinchi oyat, ajdaho, mahluq va soxta payg‘ambar o‘rtasidagi munosabatni aniqlab beradi; ular birgalikda hozir dunyoni Armageddonga yetaklamoqda, bu esa qirqinchi oyat tarixida Muqaddas Kitob bashoratining oltinchi shohligi sifatida hukmronlik qiluvchi yer mahluqidagi Respublikaizm shoxi tarixi orqali ifodalanadi. Qirqinchi oyat, shuningdek, ayni shu tarix ichida, 1798 yildan boshlab yaqinlashib kelayotgan Yakshanba qonunigacha bo‘lgan davrda, Protestantizm shoxi tarixini belgilovchi donolar bilan nodonlarning ajralishini ham aniqlab beradi.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Muqaddas Kitobning barcha “kitoblari” Vahiy kitobida “uchrashadi va yakun topadi”, va ular uchrashganida, Vahiy kitobi Doniyor kitobini “to‘ldiradi”, “to‘ldirmoq” so‘zi esa komillikka yetkazmoq degan ma’noni anglatadi. Vahiy kitobida tasvirlangan bir yuz qirq to‘rt ming kishining muhrlanish davrida, oxirgi kunlarda muhrsiz qilingan Doniyorning bashoratlari Vahiy 18-bobida ifodalangan tarix chizig‘i ustiga satrma-satr birlashtirilganda komillikka yetkaziladi; bu tarix chizig‘i birinchi uch oyatdagi ovoz bilan boshlanib, to‘rtinchi oyatdagi ikkinchi ovoz bilan yakun topadi.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Doniyor kitobida Xiddeqel daryosi bilan ifodalangan bashoratli vahiy kamoloti, muqaddas maskan va lashkarni oyoq osti qiladigan Xudoning xalqining dushmanlari tashqi ko‘rishining kamolotini anglatadi. Doniyor kitobida Ulay daryosi bilan ifodalangan bashoratli vahiy kamoloti esa, Masihning O‘z xalqi ichida zohir bo‘lishidagi ichki ko‘rishning kamolotini anglatadi; bu O‘zi ilohiyot bilan insoniyatni so‘nggi tanlangan avlod ustida birlashtirish haqidagi ahd va’dasini bajo keltirgan chog‘da yuz beradi.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Yer hayvonining Respublikachilar shoxiga qaratilgan muhrlash tarixi 2001-yilda yer hayvoni Patriot Actni so‘zlaganidan boshlanadi va 1798-yildagi Alien and Sedition Acts bilan ifodalangan so‘zlash bilan yakunlanadi; bu esa Vahiy kitobining o‘n uchinchi bobida yer hayvoni ajdaho kabi so‘zlayotgan sifatida tasvirlangan. 1798-yildagi Alien and Sedition Acts, 1776-yilda Declaration of Independence so‘zlanishi bilan boshlangan bir chiziqning nihoyasini ifodalaydi. O‘sha bashoratli tarix davrining o‘rtasida esa yer hayvoni 1789-yilda Constitutionni kuchga kiritib so‘zladi.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

1776 yilning so‘zlashi Patriot Aktining so‘zlashi bilan mos keladi, va Chet elliklar hamda Fitna to‘g‘risidagi aktlar Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonunini ifodalaydi. O‘sha tarixning o‘rtasida 1789 yil bilan mos keladigan yana bir so‘zlash bo‘lishi kerak. Vahiy kitobining o‘n sakkizinchi bob, birinchi oyatdan uchinchi oyatgacha bo‘lgan qismidagi birinchi ovoz Nyu-York shahrining ulkan binolari qulatilgan paytda kelishi aniq ko‘rsatilgan. To‘rtinchi oyatdagi ikkinchi ovoz ham tez orada keladigan yakshanba qonuni sifatida xuddi shunday ravshan aniqlangan. Bu ovozlarning ikkalasi ham ilohiy ovozlardir, chunki ularning ikkalasi ham yer yuzini Uning ulug‘vorligi bilan yoritishi lozim bo‘lgan farishtaning ovozidir; Opa Uayt uni Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishta deb aniqlaydi. Iso birinchi farishta edi, va U har doim bir narsaning oxirini uning boshlanishi bilan tasvirlaydi, shuning uchun U, yer yuzini O‘z ulug‘vorligi bilan yoritadigan farishta bo‘lgan uchinchi farishta hamdir.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Birinchi farishta Vahiy kitobining o‘ninchi bobida ham tasvirlangan bo‘lib, u 1840-yil 11-avgustda tushib kelgan sifatida ko‘rsatiladi; shu tariqa u 2001-yil 11-sentabrda farishtaning tushib kelishini timsollaydi. Opa Uayt o‘ninchi bobda tushib kelgan farishta “Iso Masihning O‘zidan kam bo‘lmagan zot” ekanini bevosita bayon qiladi. Vahiy kitobining o‘n sakkizinchi bobidagi birinchi va ikkinchi ovozlar — Masihning ovozidir. Bu tarix 1776, 1789 va 1798-yillar orqali timsollangan bo‘lib, o‘sha paytda yer hayvoni uch marta gapirgan. Vahiy kitobining o‘n sakkizinchi bobidagi ikki ovoz orasida yangraydigan Masihning ovozi — Uning Vahiy kitobining o‘n birinchi bobida gapirgan paytidir.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Uch yarim kundan so‘ng esa Xudodan bo‘lgan hayot ruhi ularning ichiga kirdi, va ular oyoqqa turdilar; hamda ularni ko‘rganlarning ustiga katta qo‘rquv tushdi. Va ular osmondan o‘zlariga shunday degan baland ovozni eshitdilar: Bu yoqqa ko‘tarilinglar. Va ular bulut ichida osmonga ko‘tarildilar; ularning dushmanlari esa ularni ko‘rib turdilar. Vahiy 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

2023-yilning iyul oyida osmondan bir ovoz (Masihning ovozi) tubsizlik chohidan chiqqan ateistik ajdaho ko‘chalarda o‘ldirib tashlagan ikki guvohni qayta oyoqqa turg‘iza boshladi. O‘sha paytda Amerika Qo‘shma Shtatlari Konstitutsiyasi bilan bog‘liq masalalar bashoratli mavzuga aylandi, chunki 1798 bilan ifodalangan navbatdagi ovozda Konstitutsiya butunlay ag‘darib tashlanadi. 1776, 1789 va 1798-yillardagi uchta yo‘l belgilarining har biri 2001-yil 11-sentyabr, 2023-yil iyul va tez orada keladigan Yakshanba qonuni sifatida belgilangan uchta ilohiy ovoz bilan mos tushadi.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

O‘sha uch qadam uchinchi qayg‘uning uch qadamiga mos keladi; ular 2001-yil 11-sentyabr, 2023-yil 7-oktyabr va yaqin orada keladigan Yakshanba qonuni orqali ifodalanadi, o‘sha paytda yettinchi karnay — ya’ni uchinchi Qayg‘u — “buyuk zilzila”ning soatida to‘satdan keladi. 2023-yilda yer hayvonining har ikkala shoxining o‘tishi boshlandi; bu Navuxadnazar ko‘rgan maxfiy haykal tushi orqali ifodalangan. Ikkinchi bobdagi Navuxadnazarning tushi faqat Xudo ochib bera oladigan bir sir edi va U uni Doniyorning birinchi bobida ifodalangan birinchi sinovdan o‘tganlarga ochib berdi.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Birinchi bobda birinchi sinovdan o‘tgan Doniyor va uch nafar sodiq yigit osmondan kelgan taomni yeyishni tanlab, Bobilning taomini rad etganlar edi. Ular Vahiy kitobining o‘ninchi bobida Yuhanno tomonidan tasvirlangan kishilardir: ular farishtaning qo‘lidan kichik kitobni oladilar; bu farishta Iso Masihning O‘zidan kam bo‘lmagan Zotdir, va ular undagi xabarni yeydilar. Ular Yuhanno kitobining oltinchi bobida tilga olingan kishilardir: ular samoviy mannining badanini yeyib, qonini ichishni tanladilar; boshqa toifa esa buni rad etdi va shundan so‘ng Masihdan yuz o‘girib, endi U bilan boshqa hech qachon yurmagan edi, oltinchi bob, oltmish oltinchi oyatda.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

O‘sha qator voqealarda Masih Jalilada ta’lim berayotgan edi; bu esa “ilgak” yoki “burilish nuqtasi” degan ma’noni anglatadi. U yerda U samoviy mannadan iborat bo‘lgan xabarni taqdim etdi; Uning shogirdlari undan tanovul qilishlari kerak edi, xuddi Yuhanno Vahiy kitobining o‘ninchi bobida tanovul qilganidek, Hizqiyol uchinchi bobda tanovul qilganidek va Yeremiyo o‘n beshinchi bobda tanovul qilganidek. Vahiy kitobining o‘ninchi bobida Yuhanno tomonidan ifodalangan tarix, u kichik kitobni tanovul qilgan paytdagi voqea, 1840 yildan 1844 yilgacha bo‘lgan milleritlar tarixini ifodalagan edi, biroq u milleritlar tarixidan ko‘ra to‘g‘ridan-to‘g‘ri yuz qirq to‘rt ming kishining muhrlanishi davrini ifodalagan edi. Bu bobda Yuhannoga kichik kitobni tanovul qilish buyurilganda unga berilgan ko‘rsatmalar orqali bu ayon bo‘ladi.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Men farishtaning oldiga bordim va unga: “Menga kichik kitobni ber”, dedim. U esa menga dedi: “Uni ol va yeb yubor; u qorn-ingni achchiq qiladi, ammo og‘zingda asaldek shirin bo‘ladi.” Vahiy 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Oyatda, Yuhannoga kichik kitobni olib yeyishidan oldin, u yegan xabar qanday tajribani hosil qilishi haqida oldindan aytilgan edi. Millerchilar o‘zlarining bashoratli tarix chizig‘idagi Yuhanno ramziyligining tarixiy bajo keltirilishidan oldin achchiq-shirin tajribalarni anglab yetmagan edilar. Ammo bir yuz qirq to‘rt mingga bu oldindan aytilgan, va ular buni bilishlari talab etiladi. Yuhanno birinchi farishtaning harakati tarixini ham, uchinchi farishtaning tarixini ham tasvirlaganida, xabar sajda qiluvchilarning ikki toifasini hosil qiladi, so‘ng esa achchiq umidsizlik bilan yakunlanadi. Yeremiyo kichik kitobni yeganida, shundan keyin u “masxara qiluvchilarning yig‘ini” bilan aloqa qilishdan bosh tortdi.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Men masxara qiluvchilarning yig‘inida o‘tirmadim va quvonmadim; Sening qo‘ling tufayli men yolg‘iz o‘tirdim, chunki Sen meni g‘azabga to‘ldirding. Yeremiyo 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Hizqiyol kichik kitobni yeganda, unga Isroil xonadonining quloq solmaydigan isyonchilariga bu xabarni yetkazish aytildi.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Bundan tashqari, U menga dedi: “Ey inson o‘g‘li, topganingni ye; shu o‘ramni ye, borib Isroil xonadoniga so‘zla.... Ammo Isroil xonadoni senga quloq solmaydi; chunki ular Menga quloq solmaydilar: zero butun Isroil xonadoni yuzsiz va qattiq yuraklidir.” Hizqiyol 3:1, 7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Masih samoviy nonni, ya’ni O‘zining tanasi va O‘zining qonini, Jaliladagi O‘z uy jamoatiga taqdim etganida, yuz o‘girgan toifa endi U bilan boshqa yurmadi; va bu hodisaning OLTINCHI bob, OLTMISh OLTINCHI oyatda sodir bo‘lgani, yeyish farishtaning tushib kelishi bilan boshlanadigan uch bosqichli sinov jarayonining birinchisi ekanini ko‘rsatadi. Ikkinchi sinov esa ikki toifaning zohir bo‘ladigan joyidir — xoh bu Hizqiyol bilan qattiq yurakli Isroil xonadoni o‘rtasidagi qarama-qarshilik bo‘lsin, xoh Adventizmning ham boshlanishidagi, ham yakunidagi dono va nodon bokiralar bo‘lsin, xoh Eremiyo bilan masxarachilar yig‘ini bo‘lsin, yoxud Doniyor va uch nafar sodiq yigitning Doniyor kitobining ikkinchi bobidagi Bobil donishmandlariga qarama-qarshi qo‘yilishi orqali bo‘lsin.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Yuhanno oltinchi bobi qatorida, Jalilaga yetib kelish 2001-yil 11-sentabrdur. Tanani yeyish va qonni ichish haqidagi xabar, oxir-oqibat tez orada keladigan yakshanba qonuniga olib boradigan tarixdir. Birinchi bobda Doniyor va uch sodiq yigit orqali, shuningdek Yuhanno 6 da ifodalanganidek, “Inson nima yesa, o‘sha bo‘ladi”; Masihning tanasini yeyib, Uning qonini ichishni tanlaganlar, yegan narsalarining timsoliga aylandilar. Ular Masihning timsoliga aylandilar, holbuki orqaga qaytib, endi Masih bilan yurmay qo‘ygan boshqa toifa esa hayvonning timsolini namoyon qildi. Bir toifa Yaratuvchining timsoli edi, ikkinchisi esa yaratilganning timsoli. Yuhanno oltinchi bob 2001-yil 11-sentabrga “Jalila”ning ma’nosini ham qo‘shadi, chunki uning ma’nosi “menteša”dir; shu tariqa bu shogirdlar uchun burilish nuqtasini belgilaydi. Ular samoviy taom sari buriladilarmi yoki Bobilning taomi sari? Bashoratli burilish nuqtalarida Masih keyingi davr uchun nurni namoyon qiladi; bu 2001-yildagi Uning tushishi bilan ifodalangan, o‘shanda yer Uning ulug‘vorligi bilan yoritilgan edi.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “O‘tmish tarixidan olinadigan saboqlar bor; va barchaning tushunishi uchun e’tibor ana shularga qaratiladi: Xudo hozir ham har doim qanday ishlagan bo‘lsa, o‘sha yo‘sinda ish yuritadi. Uning qo‘li O‘z ishida ham, xalqlar orasida ham hozir ko‘rinib turibdi, xuddi xushxabar ilk bor Adanga, Eden bog‘ida, e’lon qilinganidan buyon qanday bo‘lib kelgan bo‘lsa, shunday.”

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Xalqlar va jamoat tarixida burilish nuqtalari bo‘ladigan davrlar mavjud. Xudoning ilohiy tadbirida, mana shu turli inqirozli lahzalar yetib kelganda, o‘sha vaqt uchun nur beriladi. Agar u qabul qilinsa, ruhiy taraqqiyot yuz beradi; agar rad etilsa, ruhiy tanazzul va halokat ortidan keladi. Rabbiy O‘z Kalomida xushxabarning hujumkor faoliyatini — u o‘tmishda qanday olib borilgan bo‘lsa va kelajakda, hatto yakuniy to‘qnashuvgacha qanday davom etishini — ochib bergan; o‘sha paytda shaytoniy kuchlar o‘zlarining so‘nggi hayratomuz harakatini amalga oshiradilar.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Xudo har doim o‘tgan tarixning ayni yo‘nalishlari bo‘ylab ish ko‘radi va U hech qachon o‘zgarmaydi. “Burilish nuqtalari” (Galileya) mavjud bo‘lib, ular “inqirozlar”dir, va ana shu “burilish nuqtalari”da “o‘sha vaqt uchun nur beriladi”. Bir yuz qirq to‘rt ming kishining muhrlanishi davri uchun nur 2001-yil 11-sentabrda boshlangan inqirozda berildi. Agar bu nur “qabul qilinsa, ruhiy taraqqiyot bo‘ladi; agar u rad etilsa, ruhiy tanazzul va halokat kelib chiqadi”. Nur sajda qiluvchilarning ikki toifasini vujudga keltiradi. Burilish nuqtasidan keyin keladigan nur sajda qiluvchilarning ikki toifasini vujudga keltiradigan xabarni ifodalaydi.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Doniyor kitobining ikkinchi bobi birinchi bobdagi parhez sinovidan keyin keladigan ikkinchi sinovni tasvirlaydi. Doniyor kitobining birinchi bob, birinchi oyatida Yahudo endigina Navuxadnazar tomonidan zabt etilgan edi; shundan so‘ng u Muqaddas Kitob bashoratidagi birinchi shohlikka aylandi. Bu xalqlar tarixi hamda jamoat tarixida burilish nuqtasi edi; bu buyuk inqiroz edi va aynan o‘sha paytda parhez sinoviga doir nur berildi. Doniyor va uch sodiq kishi bu sinovdan o‘tdilar, so‘ngra ikkinchi bobda ular yana ikkinchi sinovdan o‘tganlarni ifodaladilar. Ikkinchi sinov hech bir inson, hatto Navuxadnazarning o‘zi ham bilmagan bir sir ustidagi sinov edi.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Sinovning ramzi Navuxadnazarning tushidagi tasvir edi. Bu hech kim bilmagan bir tasvir ustidan hayot-mamot sinovi edi. O‘sha tasvir Muqaddas Kitob bashoratidagi shohliklarni aniqlab berdi, va Doniyorning yettinchi hamda sakkizinchi boblarida Doniyor ikkinchi bobidagi ayni o‘sha shohliklar yirtqichlar sifatida ifodalanadi. Navuxadnazarning sinovi “yirtqichlarning tasviri” sinovi edi; u oxirgi kunlarda yuz qirq to‘rt mingning muhrlanishi davrida sodir bo‘ladi.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Oxirgi kunlarda, Doniyor va uch nafar sodiq yigit bilan ifodalangan Xudoning xalqi uchun mahluqning suratining shakllanishi buyuk sinovdir. Bu — ular muhrlanishlaridan oldin o‘tishlari lozim bo‘lgan sinovdir; shu bois, bu muhrlash-sinash xabari bo‘lib, u yoki Xudoning muhrini qabul qiladigan va Xudoning suratini aks ettiradigan bir toifani, yoki mahluqning muhrini qabul qiladigan va shu sababli mahluqning suratini aks ettiradigan boshqa bir toifani yuzaga keltiradi. Doniyor kitobining ikkinchi bobida mahluqning surati haqidagi xabar, u hayot-mamot masalasiga aylangan tarixiy davrgacha muhrlangan edi. Navuxadnazarнинг surati millerchilar tomonidan to‘g‘ri tushunilgan edi, biroq muhrlash tarixida Navuxadnazar surati bilan bog‘liq bo‘lgan bir maxfiy haqiqat muhrdan ochiladi, ammo bu faqat burilish nuqtasi yetib kelganida yeyilishi kerak bo‘lgan xabarni qabul qilganlargagina ochiladi.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

O‘sha oziq Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushib kelganida boshlangan so‘nggi yomg‘ir xabaridir, va so‘nggi yomg‘ir xabari satr ustiga satr metodologiyasidir. O‘sha haqiqatni qabul qilmasdan turib, hayvonning suratining shakllanishiga oid maxfiy xabarni ko‘rib bo‘lmaydi.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen Uaytga “aniq ko‘rsatildiki, mahluqning surati sinov muddati yopilishidan oldin shakllantiriladi.” Doniyor ikkinchi bobdagi mahluq suratining shakllanishi haqidagi xabar, nur keyinroq beriladigan, “burilish nuqtasi”dan keyin kelgan tarixdagina ko‘rinadigan suratning shakllanishini ifodalaydi. Hozir Navuxadnazar suratiga doir anglanayotgan narsa shuki, u Muqaddas Kitob bashoratidagi dastlabki to‘rtta shohliknigina emas, balki barcha sakkizta shohlikni ham ko‘rsatgan; va ana shu anglash surat-mahluqning yangi bir shakllanishini yuzaga keltiradi.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

O‘sha haqiqat shuni ko‘rsatadiki, sakkizinchi hayvon yettitadan biridir, va u yana shuni ham ko‘rsatadiki, avval hayvonning suratini hosil qiladigan, so‘ngra esa butun dunyoni ham xuddi shunday qilishga majbur etadigan Amerika Qo‘shma Shtatlari o‘zi surati hosil qilayotgan hayvonning bashoratli xususiyatiga ega bo‘ladi. O‘sha surat shuni o‘z ichiga oladiki, u sakkizinchidir, ya’ni yettitadandir; va Masihning uch ovozi tarixida u 2001-yil 11-sentabrdagi burilish nuqtasini, 2023-yildagi ikki guvohning o‘lik, quruq suyaklarini oyoqqa turg‘izish uchun chorlayotgan ovozni hamda Bobildan chiqish chaqirig‘ining ovozini belgilab turadi.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

2023 yilning ovozi — Navuxadnazar haykalining sirini va uning qachon gapirishini aniqlab beradigan ovozdir.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

2001-yil 11-sentyabr u yerda boshlanib, 2020-yil 18-iyulda tugaydigan davrni ifodalaydi. O‘n birinchi bobdagi ikkinchi ovoz davri 2020-yil 18-iyuldan boshlab, tez orada keladigan yakshanba qonunidagi uchinchi ovozgacha bo‘lgan davrni ifodalaydi. 2020-yil 18-iyulda boshlanadigan ikkinchi davr 2020-yil 3-noyabr yo‘l-beligisini va 2021-yil 6-yanvar yo‘l-beligisini o‘z ichiga oladi; o‘sha paytda ikki guvohni o‘ldirganlar shodlana boshladilar va hadyalar yubordilar. Shuningdek, u 2023-yil iyulini ham o‘z ichiga oladi; o‘sha vaqtda sahrodagi ovoz yettinchi karnayning ogohlantirishini yangrata boshladi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Xavor daryosi bo‘ylarida Hizqiyol shimoldan kelayotgandek tuyulgan bir dovulni ko‘rdi: ‘ulkan bir bulut, o‘z ichida alangalanib turgan olov, va uning atrofida bir yorug‘lik, hamda uning o‘rtasidan go‘yo qahrabo rangidek bir shu’la.’ Bir-birini kesib o‘tuvchi bir qancha g‘ildiraklar to‘rt tirik mavjudot tomonidan harakatlantirilardi. Bularning barchasidan yuksakda ‘taxtning o‘xshashi bor edi, safir toshining ko‘rinishidek; va taxtning o‘xshashi ustida yuqorida go‘yo odam qiyofasining ko‘rinishi bor edi.’ ‘Karublar ichida esa ularning qanotlari ostida odam qo‘lining shakli ko‘rindi.’ Hizqiyol 1:4, 26; 10:8. G‘ildiraklarning tuzilishi shu qadar murakkab ediki, bir qarashda ular go‘yo tartibsizdek ko‘rinar edi; biroq ular mukammal uyg‘unlikda harakatlanardi. Karublar qanotlari ostidagi qo‘l tomonidan tutib turilgan va yo‘naltirilgan samoviy mavjudotlar bu g‘ildiraklarni harakatga keltirardi; ulardan yuqorida, safir taxt ustida, Abadiy Zot bor edi; va taxtning atrofida ilohiy rahm-shafqat timsoli bo‘lgan kamalak bor edi.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “G‘ildirakka o‘xshash murakkab tuzilmalar karublarning qanotlari ostidagi qo‘lning yo‘l-yo‘rig‘i ostida bo‘lganidek, insoniy hodisalarning murakkab kechishi ham ilohiy nazorat ostidadir. Xalqlarning nizo va g‘alayonlari orasida karublar uzra O‘tiruvchi hanuz yer yuzining ishlarini boshqarib turadi.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Birin-ketin o‘zlariga belgilangan vaqt va makonni egallagan xalqlarning tarixi, o‘zlari ma’nosini bilmagan haqiqatga ongsiz ravishda guvohlik berib, bizga so‘zlaydi. Bugungi kunda har bir xalq va har bir shaxs uchun Xudo O‘zining ulug‘ rejasida bir o‘rin belgilab qo‘ygan. Bugun insonlar ham, xalqlar ham xato qilmaydigan Zotning qo‘lidagi shoqul bilan o‘lchanmoqda. Hammasi o‘z tanlovi bilan o‘z taqdirini belgilamoqda, va Xudo O‘z maqsadlarini amalga oshirish uchun hammasini O‘z hukmi ostida boshqarmoqda.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> “Buyuk Men Borman O‘z Kalomida belgilab bergan tarix, bashorat zanjiridagi bo‘g‘inlarni bir-biriga ulab, o‘tmishdagi abadlikdan kelajakdagi abadlikkacha, bizga bugun zamonlar oqimining qayerida turganimizni va kelajak zamonda nimalarni kutish mumkinligini bildirib beradi. Hozirgi vaqtgacha sodir bo‘lishi bashorat qilingan hamma narsa tarix sahifalarida o‘z izini qoldirgan, va hali kelishi lozim bo‘lgan barcha narsalar ham o‘z tartibi bilan bajo bo‘lishiga ishonch hosil qilishimiz mumkin.” Education, 177, 178.

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