Article

# The Hidden History of Verse Forty - Number Six

Qirqinchi Oyatning Yashirin Tarixi — Oltinchi Raqam

Eleven

O‘n bir

Author

Jeff Pippenger

Published

April 2, 2026

Formats

PDF
Word
Song MP3

As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Yashirin tarixni o‘rganishga kirishar ekanmiz, qirqinchi oyatdan qirq birinchi oyatdagi Yakshanba qonunigacha bo‘lgan tarix bilan uyg‘unlashgani endi anglanayotgan bashoratning ham ichki, ham tashqi yo‘nalishlarini ko‘rib chiqamiz. O‘sha bashoratli tarixning ichki yo‘nalishi Vahiy kitobining o‘n birinchi bob, o‘n birinchi oyati bilan belgilangan. Tashqi yo‘nalish esa Doniyor kitobining o‘n birinchi bob, o‘n birinchi oyati bilan belgilangan. Doniyor 11 ning tashqi yo‘nalishi — o‘n birinchi oyat — tarixda 2014-yilda namoyon bo‘ldi, Vahiy 11 ning ichki yo‘nalishi — o‘n birinchi oyat — esa tarixda 2023-yil 31-dekabr kuni namoyon bo‘ldi. Tashqi yo‘nalish yer hayvonining Respublikachi shoxini, ichki yo‘nalish esa yer hayvonining Protestant shoxini ifodalaydi.

## The United States

Amerika Qo‘shma Shtatlari

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Vahiy kitobi oxirgi kunlarning mavzusi sifatida bitta asosiy xalqni ko‘rsatadi. O‘sha xalq butun dunyoni papalik dengiz maxluqiga sajda qilishga majbur qiladigan yer maxluqidir. Vahiy kitobi bitta asosiy xalqni, o‘nta xalqdan iborat bitta konfederatsiyani va bitta soxta jamoatni ko‘rsatadi. U xalq — Qo‘shma Shtatlar, o‘n uchinchi bobdagi yer maxluqi; soxta jamoat — o‘n uchinchi bobdagi dengiz maxluqi; Muqaddas Kitobda bayon etilgan yovuzlikning o‘nta shohdan iborat konfederatsiyasi esa — Birlashgan Millatlar Tashkilotidir. Vahiy o‘n oltinchi bobda ajdaho, maxluq va soxta payg‘ambar sifatida ifodalangan ana shu uch kuch dunyoni Armageddonga yetaklaydi.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Ularning har biri Doniyor kitobining o‘n birinchi bobi, qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan qismida aniqlab ko‘rsatilgan; u yerda qalbaki jamoat qirq beshinchi oyatda dengizlar bilan ulug‘ muqaddas tog‘ orasida o‘z nihoyasiga yetadi, bu esa geografik jihatdan Vahiynoma kitobidagi Armageddonga mos keladi. Qirqinchi oyat 1798-yilda, ya’ni dengiz maxluqi — qalbaki jamoat halokatli yara olgan paytda boshlanadi va bu parcha tirilgan o‘sha dengiz maxluqining, ya’ni Vahiynoma o‘n yettinchi bobidagi fohishaning ikkinchi marta o‘lishi bilan yakun topadi; shu tariqa parcha aynan boshlangan joyida tugaydi. Vahiynoma kitobida ham, Doniyor kitobida ham asosiy millat — isyon bobi bo‘lgan Vahiynoma o‘n uchinchi bobdagi yer maxluqi, ya’ni Amerika Qo‘shma Shtatlaridir. Yer maxluqi, shuningdek, Vahiynoma o‘n oltinchi bobdagi soxta payg‘ambardir, Doniyor o‘n birinchi bobining qirqinchi oyatida esa u jang aravalari, kemalar va otliqlardir.

## Half Truths are No Truth at All

Yarim haqiqatlar umuman haqiqat emas

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

So‘nggi kunlarda ham Doniyor, ham Vahiy kitoblarining mavzusi bo‘lgan xalq — Amerika Qo‘shma Shtatlaridir, va Doniyor kitobining o‘n birinchi bobi aynan o‘sha xalqning so‘nggi prezidentini maxsus tarzda aniqlashdan boshlanadi. Bu haqiqat Muqaddas Kitobda qaror topgan bir dalildir, biroq Laodikiyadagi Yettinchi kun adventistlari uni yarim haqiqat ortiga yashirinib rad etadilar. Ular bu masalada ortiga yashirinadigan yarim haqiqat shundan iboratki, ular Vahiy kitobining o‘n uchinchi bobidagi yer hayvoni ham, o‘n oltinchi bobdagi soxta payg‘ambar ham Amerika Qo‘shma Shtatlari ekaniga qo‘shiladilar; ammo ular Donald Tramp so‘nggi kunlarda Muqaddas Kitob bashoratining asosiy mavzularidan biri ekanini ko‘rishni rad etadilar. Xudo hech qachon o‘zgarmaydi, va U Misr bilan muomala qilganida, Fir’avn bashoratli tarixning asosiy mavzularidan biri bo‘lgan; keyin Bobil bilan bo‘lganda, Navuxadnazar va Belshazar nomma-nom tilga olinadi. Kirning nomi aytilgan. Doro nomma-nom zikr etilgan. Muqaddas Kitob yer hayvonining so‘nggi hukmdorini aniq belgilab beradi, va bu shunchaki tasodifiy bir ishora emas. Adventizm oxirzamon bashoratida Amerika Qo‘shma Shtatlari kim ekanini biladi, ammo har bir bashoratli manzarada Xudo ham xalqning o‘ziga, ham uning yetakchisiga murojaat qilishini ko‘ra olmaydi, holbuki o‘sha avvalgi muqaddas tarixlarning barchasi so‘nggi kunlarni tasvirlab beradi.

## Trump in the Final Vision

So‘nggi Vahiydagi Karnay

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump Doniyorning yakuniy vahiyidagi birinchi shaxsdir; bu vahiy nafaqat Doniyor kitobidagi, balki butun Muqaddas Kitobdagi barcha payg‘ambarlik vahiylarining cho‘qqisidir.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Xudoning Kalomidagi bashoratli tarixning so‘nggi vahiy mavzusi Donald Trampdir. U qirqinchi oyatning yashirin tarixiga oid tashqi oxirgi kunlar bashoratining izlarini aniqlab beruvchi timsoldir. U, shuningdek, bir yuz qirq to‘rt mingning ichki yo‘nalishini aniqlab, qaror toptiruvchi bog‘lovchi halqadir. Bir yuz qirq to‘rt ming — Vahiy kitobining o‘n uchinchi bobidagi yer maxluqi ustidagi protestant shoxidir, Donald Tramp esa ayni shu maxluqning respublikachi shoxini ifodalaydi. Maxluq — dastlab ikki shox o‘rtasiga ajratish qo‘ygan, ammo oxir-oqibat shoxlarni papalik dengiz maxluqining bir suratiga birlashtiradigan konstitutsiyaviy respublika hukumati orqali ifodalangan Amerika Qo‘shma Shtatlari Konstitutsiyasidir.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Opa Uayt Doniyor kitobining uchinchi bobidagi oltin butni oxirgi kunlardagi yakshanba qonuni bilan qayta-qayta bog‘laydi; unday bo‘lsa, Navuxadnazar kimni ifodalaydi? Adventizm sizga bu Vahiy kitobining o‘n uchinchi bobidagi yer hayvoni bo‘lgan Qo‘shma Shtatlar ekanini aytadi; bu esa Shadrax, Meshax va Abednegoni olovga tashlagan aynan Bobil bo‘lganini aniqlashga tengdir. Muqaddas Kitob yakshanba qonuni paytida mas’ul bo‘lgan shaxs sifatida Navuxadnazarning o‘zini ko‘rsatadi; shunday ekan, agar bu tez orada keladigan yakshanba qonuni joriy bo‘lganda hukmronlik qiladigan prezident bo‘lmasa, Navuxadnazar kim?

## Three

Uch

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Daniyoning oxirgi vahiyi — Hiddekel daryosi haqidagi vahiy — uch bobga bo‘lingan bo‘lib, ularning har biri Vahiy kitobining o‘n to‘rtinchi bobi uch farishtasining xususiyatlariga mos keladi. Bu uch bob birinchi, ikkinchi va uchinchi farishtalarni ifodalaydi, ammo ular ayni paytda Daniyoning oxirgi xabarini ham ifodalaydi. Uning birinchi bobdagi ilk xabari ham Vahiy kitobining o‘n to‘rtinchi bobi uch farishtasini ifodalaydi va shu tariqa Alfa va Omeganning muhri birinchi bobga ham, Hiddekel daryosi vahiyiga ham qo‘yiladi.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Doniyorning so‘nggi vahiyi ibroniy alifbosining birinchi, o‘n uchinchi hamda oxirgi — yigirma ikkinchi — harflaridan tashkil topgan ibroniycha “haqiqat” so‘zining qolipi asosiga qurilgan. O‘ninchi bob Doniyorni bashorat talabasi sifatida ko‘rsatadi; u yigirma ikkinchi kuni Laodikeyalik holatdan Filadelfiyalik holatga o‘zgartiriladi. So‘ng Doniyorga o‘n ikkinchi bobda ifodalangan, muhrdan yechilgan bilimning ortishini anglash qudrati beriladi. Vahiyning birinchi va oxirgi boblari Doniyorni bir yuz qirq to‘rt mingning timsoli sifatida ko‘rsatadi; ular bashoratning chinakam talabalaridir.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Insonning aqliy taraqqiyoti qanday bo‘lmasin, u bir lahza ham Muqaddas Yozuvlarni yanada buyukroq nur uchun chuqur va uzluksiz tadqiq etishga ehtiyoj yo‘q, deb o‘ylamasin. Xalq sifatida biz alohida-alohida ravishda bashoratning tadqiqotchilari bo‘lishga da’vat etilganmiz.” Testimonies, 5-jild, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Birinchi bob Hiddekel daryosi haqidagi vahiydagi ayni haqiqatlarni aniqlaydi, va Hiddekel daryosi vahiyining birinchi bobi uning uchinchi va so‘nggi bobi bilan ayni haqiqatni aniqlaydi. Doniyor kitobi Alfa va Omeganning imzosini o‘zida mujassam etadi, chunki birinchi bob abadiy Xushxabarning uch bosqichli sinov jarayonini aniqlaydi, xuddi o‘n ikkinchi bob ham shunday qiladi. So‘ngra Doniyorning so‘nggi vahiysini tashkil etuvchi uch bob ichida birinchi bob alfa, uchinchi bob esa omega hisoblanadi. Bu Doniyorning qanday taom yeyish haqidagi birinchi sinovi va uch yildan keyin u Navuxadnazar tomonidan hukm qilingandagi uchinchi va so‘nggi sinovi bilan uyg‘unlashadi. Doniyor birinchi bobidagi alfa sinovi, Bobildagi taom yoki sabzavotli taomni yeyish orqali ifodalanganidek, Muqaddas Kitobni o‘rganish metodologiyasi ustidan edi.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Daniyorning “satr ustiga satr” metodologiyasiga sodiqligi sababli, “shoh ulardan hikmat va fahmga oid har qanday masalada so‘raganida, ularni o‘zining butun saltanatidagi barcha sehrgarlar va munajjimlardan o‘n barobar afzal deb topdi.” Omegaviy o‘n ikkinchi bobda, bashoratli Kalom muhrdan yechilganda ko‘paytiriladigan hikmatga oid barcha masalalarni anglaydiganlar — donolardir. O‘n ikkinchi bob birinchi bobning omegasi, shuningdek Hiddekel vahiyining alifosi bo‘lgan o‘ninchi bobning ham omegasi hisoblanadi. O‘sha alifoviy o‘ninchi bobda Daniyor ruhiy tajribaga kirib boradi; bu esa o‘n ikkinchi bobda donolarning aqliy tajribaga kirib borishiga muvofiq keladi. Birinchi bob shuni ta’kidlaydiki, muhrlanish uchun bashorat talabasi haqiqatda ham ruhiy, ham aqliy jihatdan qaror topishiga imkon beradigan narsa — Muqaddas Kitobni o‘rganish metodologiyasidir.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Oxirgi kunlardagi bashoratning chinakam talabalari timsoli bo‘lgan Doniyor va uch sodiq yigit — 1989-yilda, oxirzamon vaqtida muhrdan yechilgan bilimning ortishini anglaydiganlargina emas, balki 11-sentabrda yuz bergan bilim ortishini ham anglaydigan donishmandlardir. Oxir-oqibat, ular 2023-yil 31-dekabrdagi muhrdan yechilgan bilim ortishini ham anglaydilar.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Xudoning bashoratli nurini izlash jarayonida ular yuz qirq to‘rt minglik Laodikiyalik Yettinchi kun Adventistlari harakatidan yuz qirq to‘rt minglik Filadelfiyaliklar harakatiga o‘zgartiriladilar. Bu o‘zgarish yuz berganda, ular ko‘zgu haqidagi vahiydan qochib ketganlardan ajratib qo‘yiladilar.

## Message of Human Rebellion

Inson isyoni haqidagi xabar

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

O‘ninchi va o‘n ikkinchi boblar yuz qirq to‘rt ming kishiga taalluqlidir, chunki ular haqiqat tuzilmasidagi birinchi va uchinchi bosqichlardir. Ular o‘ninchi bobdagi ko‘zgu vahiysining ichki tajribasi orqali quvvatlantirilgach, shu bilan birga Doniyor 12 ning muhrdan ochilgan tushunchasi bilan yoritilgach, insoniy isyon xabarini e’lon qilishlari kerak. Insoniy isyon xabari Doniyor va Vahiy kitoblari orqali ifodalanadi, va isyon xabari Doniyorda bayon etilgan Muqaddas Kitob bashoratidagi shohliklarning bashoratli tuzilmasi ichiga joylashtirilgan. Doniyor kitobidagi insoniy isyon guvohligining bashoratli ramziyligi o‘n birinchi bobda to‘liq ifodalangan. O‘n birinchi bob Bobilning tugashi va Midiya hamda Forsning boshlanishidan boshlangan tarixdir. Demak, u Bobilning halokatli yarasidan boshlanadi, bu esa 1798 yildagi papalikning halokatli yarasining timsolidir. Papalikning halokatli yarasi yaqin orada keladigan Yakshanba qonunida tuzalganda, u ajdaho, hayvon va soxta payg‘ambardan iborat uch karra ittifoqning boshiga aylanadi. Shunda u Vahiy 17 dagi hayvonga minayotgan ayoldir, va o‘sha ayolning peshonasiga Buyuk Bobil deb yozilgan bo‘ladi. Yaqin orada keladigan Yakshanba qonunida Bobilning ham, papalikning ham halokatli yarasi tuzaladi.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Bobil davridan boshlab dunyoning oxirigacha tasvirlangan insoniy isyon Doniyor kitobining tuzilma asosidir, va o‘n birinchi bob o‘sha so‘nggi kunlardagi isyonni bayon qiluvchi tashqi bashoratli xabardir. O‘n birinchi bobda uchraydigan o‘sha isyon haqidagi guvohlik bobning oxirgi olti oyati bilan hamohangdir va ularning ichidadir. Oxirgi olti oyat insoniy isyon haqidagi xabardir, va o‘sha oxirgi olti oyat qirqinchi oyatning yashirin tarixi bilan va uning ichida ifodalanadi. Shu tariqa Doniyor kitobi bitta bobga qisqartiriladi, u esa o‘z navbatida aynan o‘sha bobning olti oyatiga qisqartiriladi, bu esa o‘z navbatida bitta oyatning oxirgi yarmidagi yashirin tarixga qisqartiriladi.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

O‘n birinchi bob ibroniy alifbosining birinchi harfi bilan oldindan va oxirgi harfi bilan keyindan o‘rab turilgan o‘n uchinchi harfni ifodalaydi; birinchi va oxirgi harflar esa har doim bir xildir. Birinchi bob donolarning ahmoqlardan ko‘zgu vahiyida ajratilishini ko‘rsatadi, oxirgi bob esa donolarning ahmoqlardan muhrning ochilishida ajratilishini ko‘rsatadi. Ilhom bizga bir yuz qirq to‘rt ming kishining muhrlanishi “haqiqatda qaror topish, ham aqliy, ham ruhiy jihatdan” ekanini bildiradi. O‘ninchi bob bir yuz qirq to‘rt ming kishining muhrlanishini ruhiy jihatdan ko‘rsatadi, o‘n ikkinchi bob esa aqliy jihatini namoyon qiladi. O‘ninchi bob uch bor tegishni va samoviy mavjudotlar bilan uch marta o‘zaro aloqani ko‘rsatadi. O‘n ikkinchi bob esa donolarning “poklanib, oppoq qilinib va sinalib” amalga oshadigan uch bosqichli poklanishini, ya’ni aqliy payg‘ambarlik haqiqatining ortishi orqali bajariladigan poklanishni ko‘rsatadi. Qanday qilib o‘ninchi bobda uchlikning ikki ramzi, ya’ni uch bor tegish va samoviy mavjudotlar bilan uch uchrashuv bo‘lsa, xuddi shunday o‘n ikkinchi bobda ham uch bosqichli sinov jarayoni, shuningdek, uchta vaqtga oid bashorat mavjud.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

O‘ninchi bobdagi osmondan bo‘lgan uchrashuvlarning uchtasi ham haqiqatning muhrini ko‘taradi, chunki Doniyor bilan o‘zaro aloqada bo‘lgan birinchi va oxirgi samoviy zot Jabroil farishta edi, o‘rtadagi zot esa Mikoil edi. Uch farishta, ammo ikkinchi bosqichdagi farishta Masih edi. Bu uch teginish Doniyorning bosqichma-bosqich, uch qadamli quvvatlantirilishini ifodalaydi. Ushbu parcha ichida Doniyor “ko‘zgudagi vahiy”ni uch marta tilga oladi va shu bilan u o‘ninchi bobdagi mareh vahiysiga oid yetti ishora doirasida ko‘zgudagi uch vahiyni joylashtiradi. Ibroniycha mareh so‘zi ikki marta “ko‘rinish” deb, ikki marta “vahiy” deb tarjima qilingan, yana boshqa uch o‘rinda ham “vahiy” deb tarjima qilingan. “Boshqa uch o‘rin”dagi so‘z mareh emas, balki marehning ayol jinsidagi ifodasi bo‘lgan marahdir. O‘ninchi bobda bosqichma-bosqich quvvatlantirishning uch teginishi, haqiqatning muhrini ko‘taruvchi uch samoviy uchrashuv va Masihning zohir bo‘lishiga oid yetti ishoraning bir qismi bo‘lgan ko‘zgudagi uch vahiy mavjud.

## Appearance

Ko‘rinish

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

mareh so‘zining «appearance» deb tarjima qilingan ikki o‘rni, uning «vision» deb tarjima qilingan ikki o‘rni bilan mos keladi. Ular birgalikda Masihni bashoratli tarixda yo‘l ko‘rsatkichi sifatida namoyon bo‘ladigan timsol deb ko‘rsatadi. Vahiy kitobining o‘ninchi bobida bir farishta tushib keladi va bir oyog‘ini quruqlikka, ikkinchisini esa dengizga qo‘yadi. Oqsoqol Uayt bizga bu farishta «Iso Masihdan kam bo‘lmagan Zot» ekanini ma’lum qiladi. Vahiy 10 dagi farishta — bashoratli tarixdagi Masihning «appearance»idir. U Doniyor kitobining sakkizinchi bobi o‘n uchinchi oyatida Palmoni sifatida namoyon bo‘ladi, va Vahiy kitobining beshinchi bobidan boshlab Yahudo qabilasining Arsloni sifatida namoyon bo‘ladi. Doniyor, Masihning bashoratli namoyon bo‘lishlarini U qayerga bormasin ergashadigan oxirgi kunlarning kishilarini ifodalaydi. Agar ular buni sadoqat bilan qilsalar, ular xiyonatkorlar qochib ketadigan looking glass visionga yetaklanadilar.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

O‘n ikkinchi bobdagi, muhrdan ochilgan bashorat orqali orttiriladigan bilimni anglashga asoslangan uch bosqichli poklanish, uchta “vaqt bashorati” bilan birga keladi; bular uch oyatning har biri uchun uchta alohida bajo bo‘lishni ifodalaydi. Yettinchi oyatdagi bir ming ikki yuz oltmish yil, o‘n birinchi oyatdagi bir ming ikki yuz to‘qson yil va o‘n ikkinchi oyatdagi bir ming uch yuz o‘ttiz besh yil — har biri tarixda bajo bo‘lgan vaqt bashoratini o‘z ichiga olgan uch oyatni ko‘rsatadi; shundan keyin esa ular Millerchilar tomonidan o‘zlari e’lon qilgan xabarning tarixiy tasdig‘i sifatida tan olingan. Oyatdagi bashorat, uning tarixiy bajo bo‘lishi va Millerchilarning ushbu tarixni qo‘llashi — bu uch bashoratning oxirgi kunlardagi bajo bo‘lishiga guvohlik beradi. Ammo Millerchilarning vaqtga oid tatbiqi endi amal qilmaydi; shuning uchun oyatlardagi vaqtga doir ishoralar vaqt sifatida emas, balki ramzlar sifatida qo‘llanishi kerak. Bu ramziylik oyatlarda oyatning o‘zini, oyatning tarixdagi bajo bo‘lishini va Millerchilarning xabar taqdimotini qo‘llash orqali belgilab qo‘yilgan.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

O‘n birinchi bobdagi insoniy isyon xronologiyasi ittifoqlar, shartnomalar va ahdlar bilan bir-biriga to‘qib qo‘yilgan. O‘n birinchi bob tarixida ifodalangan insoniy ahdlar Ilohiy ahd bilan qarama-qarshi qo‘yilgan.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> «Bu yer tarixining so‘nggi kunlarida Xudoning O‘z amrlariga rioya qiluvchi xalqi bilan tuzgan ahdi yangilanishi kerak.» Review and Herald, 1914-yil 26-fevral.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Rim butun vahiy manzarasini belgilaydi, va o‘n birinchi bobda papalik Rimi ilk bor tilga olinganida, u “muqaddas ahdni tark etuvchilar” deb ta’riflanadi. Doniyorning o‘n birinchi bobidagi ichki chiziq, shuningdek qirqinchi oyatning yashirin tarixidagi ichki chiziq ham, oxirgi kunlarda Xudo bilan ahdga kiradiganlarni ifodalaydi; tashqi chiziq esa aynan o‘sha ahdni tark etadiganlarni ko‘rsatadi. Oxirgi kunlarda bilimning ortishidan foyda ko‘rmaydigan toifani tasvirlashda, ularning tashqi tarixi buzilgan insoniy bitimlarning bashoratli iplari ustiga to‘qib chiqilgan.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Bir yuz qirq to‘rt mingning ichki qatoriga Xudoning oxirgi kunlardagi qoldiq xalqi bilan bo‘lgan ahdiy munosabatining ko‘plab ramzlari va tasvirlari to‘qib singdirilgan. “O‘n bir” sonining ramzi ana shu haqiqatlardan biridir, va o‘n birinchi bobning o‘n birinchi oyati oxirgi kunlarning tashqi hamda ichki vahiyini belgilab berishi, Ishayo o‘n birinchi bobning o‘n birinchi oyatida Xudoning oxirgi kunlardagi ahdiy xalqining maqsadi va ishini ko‘rsatishi bilan ta’kidlanadi.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Va o‘sha kunda shunday bo‘ladiki, Rabbiy O‘z xalqining qolgan qoldig‘ini qaytarib olish uchun ikkinchi marta qo‘lini cho‘zadi: Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinar yurtidan, Xamotdan va dengiz orollaridan. Ishayo 11:11.

## The Scattering

Tarqalish

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Oxirgi kunlarda Xudoning qoldiq xalqi ikki marta tarqatib yuborilgan bo‘ladi va ularni yana yig‘ish lozim bo‘ladi. Doniyor 12-bobning yettinchi oyati oxirgi kunlarda Xudo xalqining tarqatib yuborilishini ko‘rsatadi; shu tariqa, ming ikki yuz oltmish kun tarqatib yuborilishning ramzi sifatida ifodalanadi.

> 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.

> Men daryo suvlari uzra turgan, zig‘ir kiyimga burkangan kishini eshitdim; u o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tardi va abadulabad yashovchi Zot nomi bilan qasam ichib dedi: bu bir vaqt, vaqtlar va yarim vaqt davom etadi; va muqaddas xalqning qudratini sochib yuborish nihoyasiga yetganda, bu narsalarning hammasi tamom bo‘ladi. Doniyor 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Ikki guvoh Vahiy kitobining o‘n birinchi bobida o‘z guvohliklarini berganlaridan so‘ng sochib yuborildi.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Va ular o‘z guvohliklarini tugatganlarida, tubsiz chohdan chiqadigan yirtqich ularga qarshi urush qiladi, ularni yengadi va o‘ldiradi. Ularning murdalari ulug‘ shaharning ko‘chasida yotadi; bu shahar ruhiy ma’noda Sado‘m va Misr deb ataladi, u yerda Rabbimiz ham xochga mixlangan edi. Xalqlar, qabilalar, tillar va elatlar orasidagilar ularning murdalarini uch yarim kun ko‘radilar va ularning murdalarini qabrga qo‘yishga yo‘l qo‘ymaydilar. Yer yuzida yashovchilar esa ular ustidan shodlanadilar, xursandchilik qiladilar va bir-birlariga sovg‘alar yuboradilar; chunki bu ikki payg‘ambar yer yuzida yashovchilarni azoblagan edi. Vahiy 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Keyingi oyatda, ya’ni o‘n birinchi oyatda, ikki guvoh Sodom va Misr ko‘chasidagi o‘limidan tiriltiriladi. Aynan o‘sha o‘lim Hizqiyol tomonidan sochilib yotgan o‘lik, quruq suyaklar vodiysi sifatida tasvirlanadi. Ikki guvoh 2020-yilda o‘ldirilgan Respublikachi va Protestant shoxlarini ifodalaydi. Protestant shoxi 2020-yil 18-iyul haqidagi soxta bashoratida o‘ldi, Respublikachi shox esa 2020-yildagi o‘g‘irlangan saylovda o‘ldi. Ishayo guvohlar tiriltirilganda, buni u ikkinchi marta yig‘ilish deb belgilaydi, o‘sha guvohlar o‘n birinchi soat ishchilarini to‘playdigan bayroq bo‘lib qolishini ko‘rsatadi.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Va o‘sha kunda Yessayning ildizi bo‘lur, u xalqlar uchun bir bayroq bo‘lib turur; butparast xalqlar unga intilurlar; va uning oromgohi ulug‘vor bo‘lur. Va o‘sha kunda shunday bo‘lurki, Egamiz O‘z xalqining qolgan qoldig‘ini qaytarib olish uchun ikkinchi marta O‘z qo‘lini uzatar; ular Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinar yurtidan, Xamatdan va dengiz orollaridan qolib qolgan bo‘lurlar. Va U xalqlar uchun bir bayroq ko‘tarur, Isroilning quvg‘in qilinganlarini jam qilur va Yahudoning tarqalganlarini yerning to‘rt burchagidan yig‘ib keltirur. Ishayo 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Rabbiy ikkinchi marta yig‘ish uchun qo‘lini cho‘zganda, U “Isroilning quvg‘in qilinganlarini” to‘playdi. “Isroilning quvg‘in qilinganlari” g‘ayriyahudiylar uchun bayroq bo‘ladilar, va shu sababdan ular yig‘ilishlaridan oldin quvg‘in qilinishi lozim. Ular Hizqiyolning o‘lik suyaklar vodiysiga quvg‘in qilindilar va bir bor o‘ldirilgach, boshqa toifa shodlanib turgan bir paytda, ular Rabbimiz ham xochga mixlangan ko‘chada yotdilar.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Egamizning kalomidan titraydiganlar, Egamizning so‘zini eshitinglar: Mening nomim tufayli sizlardan nafratlangan, sizlarni quvib chiqargan birodarlaringiz: “Egamiz ulug‘lansin”, — dedilar; ammo U sizlarning quvonchingiz uchun zohir bo‘ladi, ular esa sharmanda bo‘ladilar. Ishayo 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Xudoning Kalomidan titraydiganlar ularni yomon ko‘rgan o‘z birodarlari tomonidan quvib chiqariladi. Yeremiyo bayroqni yomon ko‘rgan o‘sha birodarlar bilan nima yuz berishini ko‘rsatadi.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Shuning uchun Egamiz shunday deydi: Mana, Men ularning ustiga shunday kulfat keltiraman-ki, undan qochib qutula olmaydilar; va ular Menga faryod qilsalar ham, Men ularga quloq solmayman. Yeremiyo 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

O‘n birinchi oyatning konteksti Xudoning ahdidir, va barcha payg‘ambarlar oxirgi kunlar haqida so‘zlaydilar, shuning uchun muhokama qilinayotgan ahd yuz qirq to‘rt ming bilan tuzilgan ahdning yangilanishidir.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Egamizdan Yeremiyoga kelgan kalom shunday dedi: “Bu ahdning so‘zlarini eshiting va Yahudo odamlariga hamda Quddus aholisiga ayting. Ularga shunday degin: Isroilning Egasi Xudo shunday deydi: bu ahdning so‘zlariga itoat etmaydigan odam la’natlangan bo‘lsin. Men ota-bobolaringizni Misr yurtidan, temir o‘choqdan olib chiqqan kunimda ularga shuni buyurgan edim: Mening ovozimga quloq soling va sizlarga buyurganlarimning barchasiga muvofiq ularni bajaringlar; shunda sizlar Mening xalqim bo‘lasizlar, Men esa sizlarning Xudoyingiz bo‘laman. Toki ota-bobolaringizga qasam bilan va’da qilganimni, ya’ni ularga sut va asal oqadigan yurtni berishni, bugungidek ado etay.” Shunda men javob berib dedim: “Omin, ey Egam.”

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Shunda Egamiz menga dedi: “Bu so‘zlarning barchasini Yahudo shaharlarida va Quddus ko‘chalarida e’lon qilib, ayt: ‘Bu ahdning so‘zlarini eshitinglar va ularga amal qilinglar. Zero, Men ota-bobolaringizni Misr yurtidan olib chiqqan kunimdan to bugungi kungacha, erta turib qayta-qayta ogohlantirib, qat’iy guvohlik berdim va: “Mening ovozimga itoat etinglar”, dedim. Ammo ular itoat etmadilar, quloq solmadilar, balki har biri o‘z yovuz qalbining qaysarligi ortidan yurdi. Shuning uchun Men ularga bu ahdning barcha so‘zlarini keltiraman; Men ularga ularni bajarishni buyurgan edim, ammo ular bajarmadilar.’”

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Va Egamiz menga dedi: Yahudo odamlari orasida va Quddus aholisi orasida fitna topildi. Ular Mening so‘zlarimni eshitishni rad etgan ota-bobolarining gunohlariga qaytdilar; va boshqa xudolarga ergashib, ularga xizmat qildilar: Isroil xonadoni bilan Yahudo xonadoni Men ularning ota-bobolari bilan tuzgan ahdimni buzdilar. Shuning uchun Egamiz shunday deydi: Mana, Men ularning boshiga shunday balo keltirurman-ki, undan qochib qutula olmaydilar; va Menga faryod qilsalar ham, Men ularga quloq solmayman. Yeremiyo 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Yeremiyo aniqlab bergan Laodikeyadagi Yettinchi kun Adventizmining hukmi mavzusi Hizqiyol tomonidan o‘n birinchi bobning o‘n birinchi oyatida takrorlanadi.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Bu shahar sizlar uchun qozon bo‘lmaydi, sizlar ham uning ichidagi go‘sht bo‘lmaysizlar; balki Men sizlarni Isroil chegarasida hukm qilaman. Hizqiyol 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Ilhom Ezekiyol kitobining to‘qqizinchi bobidagi muhrlashni Vahiy kitobining yettinchi bobidagi yuz qirq to‘rt mingning aynan o‘sha muhrlanishi ekanini bevosita ko‘rsatadi. O‘n birinchi bobning o‘n birinchi oyati shunchaki Ettinchi kun adventistlari jamoati ustidan chiqarilgan hukm haqidagi Ezekiyolning uzluksiz bayonining davomidir; Sister White uni Ezekiyol kitobining to‘qqizinchi bobidagi Quddus deb belgilaydi. Muhrni qabul qilmaganlar to‘qqizinchidan o‘n birinchi bobgacha bo‘lgan vahiyda hukm qilinadi va halok etiladi.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Hizqiyol kitobidagi 9/11 vahiyi sadoqatsizlarning hukm qilinish uchun Quddusdan tashqariga olib chiqilishini ko‘rsatadi; shu tariqa Vahiy kitobida tasvirlangan yakuniy jamoat ekanini da’vo qiluvchilarning oxirgi ajralishini anglatadi. “O‘n bir, o‘n bir” timsoli yuz qirq to‘rt mingning Xudo bilan kirishadigan ahdining timsolidir. Bu sonlar qo‘shilganda yigirma ikkini anglatadi, bu esa ikki yuz yigirmaning o‘ndan biri bo‘lib, Ilohiyat bilan insoniyat birikmasining timsollaridan biridir.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Miloddan avvalgi 677 va 457-yillar oralig‘idagi ikki yuz yigirma yil Doniyorning ikki ming uch yuz kun haqidagi bashoratini Musoning yetti zamon haqidagi vaqt bashorati bilan bog‘laydi. Bu ikki yuz yigirma yilning ko‘p jihatlari 1844-yilda o‘sha ikki bashorat birga yetib kelganida boshlangan kafforat ishining timsoli sifatida aniqlanishi mumkin. Ikki yuz yigirmaning ushrini tashkil etuvchi yigirma ikki soni nimani ramziy tarzda ifodalashi haqida, xuddi o‘n bir sonida bo‘lgani kabi, ko‘p narsa bayon etilishi mumkin. Men bu yerda aniqlamoqchi bo‘lgan narsa o‘n bir bilan yigirma ikki o‘rtasidagi munosabatdir.

We will continue these thoughts in the next article.

Bu fikrlarni keyingi maqolada davom ettiramiz.

Back to Articles