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

Doniyor kitobi — Bir yuz sakson yettinchi

The Lion’s Revelation: From Panium to the Final Sealing

Sherning Vahyi: Paniumdan Yakuniy Muhrlashgacha

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Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Iso payg‘ambarlik haqiqatini muhrdan ochganida, U Yahudo qabilasining Arsloni sifatida namoyon bo‘ladi; va Qaysariya Filippida Yahudo qabilasining Arsloni “Quddusga borib, oqsoqollar, bosh ruhoniylar va kotiblardan ko‘p azob chekishi, o‘ldirilishi va uchinchi kuni yana tirilishi kerak” bo‘lganini muhrdan ochishni boshladi. Bu haqiqatlar yuz qirq to‘rt ming kishining muhrlanish vaqti boshida U muhrdan ochgan xabar bilan, so‘ng ayni o‘sha davrning oxirida yana bir bor ochgan xabari bilan uyg‘unlashadi. Bu haqiqatlar Doniyor kitobining o‘n birinchi bobidagi o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda ifodalangan xabar bilan uyg‘unlashadi.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

U o‘sha haqiqatni bir yuz qirq to‘rt ming kishiga ochib berganida, buni “satr ustiga satr” metodologiyasi orqali amalga oshiradi, chunki Xudoning Shohligining “kalitlari” aynan o‘sha yerda topiladi. O‘sha haqiqatlar yeyilishi lozim, chunki ular Xudoning Shohligining kalitlaridir, va Xudoning Shohligi Uning xalqi ichida bo‘lishi kerak.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Farziylar Undan Xudoning Shohligi qachon kelishini so‘raganlarida, U ularga javoban dedi: “Xudoning Shohligi ko‘zga tashlanadigan tarzda kelmaydi; va: ‘Mana, bu yerda!’ yoki ‘Mana, u yerda!’ deb ham aytmaydilar. Chunki, mana, Xudoning Shohligi ichingizdadir.” Luqo 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Jinlar ishonadilar, biroq baribir titraydilar, chunki “haqiqat”ga shunchaki ishonishning o‘zi yetarli emas. U yeb iste’mol qilingan jismoniy oziq kabi sizning bir qismingizga aylanishi kerak. O‘n uchdan o‘n beshinchi oyatlargacha bo‘lgan tarixda Yahudo qabilasining Arsloni yaqinda keladigan yakshanba qonuni bilan bog‘liq haqiqatlarni muhrdan ochadi, va o‘sha haqiqatlar kelajakdagi inqirozdan oldin dono bokiralarning peshonalariga muhrni bosadi. Yahudo qabilasining Arsloni Matto o‘n oltinchi bobidagi guvohlikni to‘la yaxshi bilar edi, va Uning Kesariya Filippiga tashrifi Doniyorning Paniy haqidagi guvohligi bilan muvofiq kelar edi; U, shuningdek, O‘zi va shogirdi Kesariya Filippida ostida turgan xochning soyasi O‘zining oxirgi kunlardagi xalqining tarixida kelajakdagi yakshanba qonunining soyasini ifodalashini bilar edi.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> O‘sha vaqtdan boshlab Iso shogirdlariga shuni ko‘rsata boshladiki, U Quddusga borishi, oqsoqollar, bosh ruhoniylar va ulamolardan ko‘p azob chekishi, o‘ldirilishi va uchinchi kuni qayta tirilishi kerak edi. Shunda Butrus Uni chetga olib, tanbeh bera boshladi va dedi: “Bu Sendan yiroq bo‘lsin, Yo Rabbiy; bu Senga aslo bo‘lmasin.” Lekin U o‘girilib, Butrusga dedi: “Orqamdan ket, shayton; sen Menga to‘siqsan. Chunki sen Xudoning ishlarini emas, balki insonlarning ishlarini o‘ylaysan.” So‘ng Iso shogirdlariga dedi: “Kim Mening ortimdan yurishni istasa, o‘zidan kechsin, xochini ko‘tarsin va Menga ergashsin. Zero kim o‘z jonini saqlab qolmoqchi bo‘lsa, uni yo‘qotadi; kim esa Men uchun o‘z jonini yo‘qotsa, uni topadi. Axir inson butun dunyoni qo‘lga kiritsa-yu, o‘z jonidan ayrilsa, bundan unga nima foyda? Yoki inson o‘z joni evaziga nima bera oladi? Chunki Inson O‘g‘li O‘z Otasining ulug‘vorligida farishtalari bilan keladi; o‘shanda har kimga o‘z ishlariga yarasha qaytaradi. Sizlarga rostini aytaman: bu yerda turganlarning ba’zilari Inson O‘g‘lining O‘z Shohligida kelganini ko‘rmaguncha, o‘limni totmaydilar.” Matto 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Birinchi va shuning uchun ham ilk bor tilga olinishi qoidasi asosida eng muhim narsa shuki, Iso O‘z shogirdlariga xoch azoblari haqida aytganida, agar Unga ergashishni tanlasalar, o‘z xochlarini ham ko‘tarishlari kerakligini bildirgan. Opa Uayt xoch ayni paytda bo‘yinturuq ekanini aniq bayon qiladi. Bo‘yinturuq ham, xoch ham insonning shaxsiy irodasining timsollaridir, va barchasi irodaning to‘g‘ri qo‘llanishiga bog‘liqdir. Xudoning ma’badini tutib turadigan qudrat so‘yilgan va “ustun”ga osilgan Qo‘zichoqdir. So‘yilgan Qo‘zichoq quyi, jismoniy tabiatning xochga mixlanishini anglatadi, o‘lik tana osib qo‘yiladigan “ustun” esa irodadir. Masih O‘z irodasini har doim Otasining irodasiga bo‘ysunishda saqlab, qanday qilib g‘alaba qozonishni O‘z namunasi bilan ko‘rsatdi va bu ishni bajo keltirgani uchun Otasi bilan birga taxtga o‘tirdi. G‘alaba qozonishning timsoli — ustunga osilgan so‘yilgan Qo‘zichoqdir. Bu haqiqatlarning barchasi bevosita Butrus sifatida ifodalanganlar bilan bog‘liqdir.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Ekseter chodiri orqali ifodalangan Filadelfiyaga shunday deyiladi:

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> G‘olib kelganni Men O‘z Xudoyimning ma’badida ustun qilaman, va u endi undan tashqariga chiqmaydi; Men uning ustiga O‘z Xudoyimning nomini, O‘z Xudoyimning shahrining nomini, ya’ni Xudoyimdan osmondan tushib keladigan yangi Quddusning nomini yozaman; va uning ustiga O‘z yangi nomimni ham yozaman. Qulog‘i bor eshitsin, Ruh jamoatlarga nima deyayotganini. Vahiy 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Masih qanday g‘alaba qilgan bo‘lsa, shunday g‘alaba qilgan kishi Simun Bar-Yunus kabi yangi ismni qabul qiladi va ular Xudoning ma’badida ustun bo‘ladilar; xuddi Masih so‘yilgan Qo‘zi bo‘lib, Xudoning ma’badida bir ustunga osilgani kabi. Ular Masih qanday g‘alaba qilgan bo‘lsa, shunday g‘alaba qilganlarida, Masih qilganidek, samoviy joylarda taxt ustida ham o‘tiradilar.

Unto Laodicea, represented by the Watertown tent, it is stated:

Laodikiyaga, Watertown chodiri bilan ifodalangan jamoatga, shunday deyiladi:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Mana, Men eshik oldida turib, taqillatmoqdaman: agar kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga taom yeyman, u esa Men bilan. G‘olib kelganga Men O‘zim bilan birga taxtimda o‘tirishni ato etaman, xuddi Men ham g‘olib kelib, Otam bilan Uning taxtida o‘tirganim kabi. Qulog‘i bor kishi, Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Iso xoch azob-uqubatlarini ochib bera boshlaganida, shogirdlarga aytgan birinchi haqiqat shundan iborat ediki, insonlar U qanday qilib g‘olib bo‘lishga namuna ko‘rsatgan bo‘lsa, aynan shunday tarzda g‘olib bo‘lishlari kerak. Insonlar badanini ehtiroslari va shahvatlari bilan birga xochga mixlashlari lozim. Bu amalga oshirilganda, ular samoviy joylarda o‘tqaziladilar.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Hatto gunohlar ichida o‘lik bo‘lganimizda ham, bizni Masih bilan birga tiriltirdi (sizlar inoyat bilan najot topgansizlar), va bizni U bilan birga tiriltirib, Masih Iso orqali samoviy joylarda birga o‘tqazdi. Efesliklarga 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Yahudo qabilasining Arsloni xochga mixlanish haqidagi haqiqatni shaxsiy mas’uliyat nuqtayi nazaridan bayon qilganidan so‘ng, oxirgi kunlarga taalluqli bo‘lgan yana bir haqiqatni qo‘shimcha qildi.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Zero inson butun dunyoni qo‘lga kiritsa-yu, o‘z jonidan mahrum bo‘lsa, unga bundan nima foyda? Yoki inson o‘z joni evaziga nima bera oladi? Chunki Inson O‘g‘li O‘z Otasining ulug‘vorligida O‘z farishtalari bilan keladi; va o‘shanda har kimga o‘z ishlariga yarasha qaytaradi. Sizlarga chinini aytaman: bu yerda turganlarning ba’zilari borki, Inson O‘g‘lining O‘z Shohligida kelganini ko‘rmagunlaricha, o‘limni totmaydilar. Matto 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Yahudo qabilasining Arsloni tomonidan Yarim Tungi Faryod xabari bir yuz qirq to‘rt ming kishining muhrlanishining yakuniy davrida muhrdan yechiladigan bo‘lsa, o‘lmagan ayrimlar bo‘lar edi. Shunda U bevosita bir yuz qirq to‘rt ming kishiga, o‘limni totmaydigan Oxirgi kun xalqiga murojaat qildi. Shuning uchun Qaysariya Filippiга qilgan tashrifidan olti kun o‘tgach, Yahudo qabilasining Arsloni shogirdlarini xochning kelayotgan inqirozi uchun mustahkamlashi kerak bo‘lgan bir haqiqatni muhrdan yechdi, biroq bundan ham muhimrog‘i, bu yaqin orada keladigan yakshanba qonuni haqida so‘zlar edi.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Olti kundan keyin Iso Butrusni, Yoqubni va uning ukasi Yuhannoni O‘zi bilan olib, ularni alohida holda baland bir toqqa olib chiqdi. Va ularning oldida qiyofasi o‘zgardi: Uning yuzi quyoshdek porladi, kiyimlari esa nurdek oppoq bo‘ldi. Va mana, Muso bilan Ilyos U bilan suhbatlashib, ularga ko‘rindi. Shunda Butrus Isoga javoban dedi: “Hazrat, bu yerda bo‘lishimiz yaxshi; agar xohlasang, bu yerda uchta chodir yasaylik: biri Senga, biri Musoga, biri Ilyosga”. U hali gapirayotganida, mana, yorug‘ bir bulut ularni qopladi; va mana, bulut ichidan bir ovoz chiqib dedi: “Bu Mening sevikli O‘g‘limdir, Undan mamnunman; Uni tinglanglar”. Shogirdlar buni eshitganlarida, yuztuban yiqildilar va qattiq qo‘rqib ketdilar. Iso kelib, ularga qo‘l tekkizdi va dedi: “Turinglar, qo‘rqmanglar”. Ular ko‘zlarini ko‘targanlarida, Isodan boshqa hech kimni ko‘rmadilar. Ular tog‘dan tushib kelayotganlarida, Iso ularga buyurib dedi: “Inson O‘g‘li o‘liklardan tirilmagunicha, bu vahiy haqida hech kimga aytmanglar”. Uning shogirdlari Undan so‘rab dedilar: “Unday bo‘lsa, nega ulamolar Ilyos avval kelishi kerak, deydilar?” Iso ularga javoban dedi: “Darhaqiqat, Ilyos avval keladi va hamma narsani tiklaydi. Ammo sizlarga aytamanki, Ilyos allaqachon kelgan, lekin uni tanimadilar; aksincha, unga istaganlarini qildilar. Xuddi shuningdek, Inson O‘g‘li ham ular qo‘lida azob chekadi”. Shunda shogirdlar U ularga Yahyo payg‘ambar haqida gapirganini angladilar. Matto 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Ushbu parcha ichida Yahudo qabilasining Arsloni sinov muddati yakunlanishidan sal oldin, chunki “vaqt yaqin”, yuz qirq to‘rt mingni muhrlaydigan haqiqatlarni ochmoqda. U avvalo xochning azob-uqubatini aniqlab ko‘rsatdi va bu tajribani o‘z tanasini xochga mixlashda o‘z irodasini ishga solishni rad etadigan bir toifa bilan Masihning namunasiga ergashadigan bir toifa o‘rtasidagi belgilovchi farq sifatida tasvirladi. So‘ngra U ularga o‘zlari yer tarixining so‘nggi avlodini ifodalayotganliklarini taqdim etdi; o‘sha paytda 2001-yil 11-sentabrda yuz bergan muhrdan ochilishdan boshlab Uning qaytishigacha yashaydigan odamlar bo‘lishi kerak edi.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

So‘ng U O‘zining ulug‘langan zotining vahiyini namoyon qildi, va U bilan birga Muso hamda Ilyos bor edi. Ochilgan muhrlash xabari — bu Muso va Ilyos bilan bog‘liq bo‘lgan Iso Masihning Vahiyidir, va o‘sha xabar 2023-yil iyul oyida, Vahiy kitobining o‘n birinchi bobidagi ikki guvoh — ya’ni Muso va Ilyos — qator ustiga qator tarzida, bir yuz qirq to‘rt ming kishining muhrlanishini ifodalovchi ramzlar sifatida qaror toptirilganida, ochila boshladi. Uch shogird vahiyzni ko‘rib, Xudoning ovozini eshitganlarida, “ular yuztuban yiqildilar va qattiq qo‘rqib ketdilar. Iso kelib ularga tegdi va dedi: O‘rningizdan turinglar, qo‘rqmanglar.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Uchogird ko‘rgan vahiy so‘nggi kunlarda Masihning ulug‘vorligi haqidagi vahiyga ishora qiladi; shu sababli u Doniyor o‘ninchi bobda ko‘rgan ayni vahiydir.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> Va men, Doniyor, bu vahiyotni yolg‘iz o‘zim ko‘rdim; chunki men bilan birga bo‘lgan kishilar vahiyotni ko‘rmadilar; ammo ularga shunday qattiq titroq tushdiki, ular o‘zlarini yashirish uchun qochib ketdilar. Shuning uchun men yolg‘iz qoldim va bu ulug‘ vahiyotni ko‘rdim, mendan esa hech qanday quvvat qolmadi; chunki mening husnim ichimda buzulishga aylandi, va menda hech qanday quvvat qolmadi. Lekin men uning so‘zlarining ovozini eshitdim; va uning so‘zlarining ovozini eshitganimda, yuzim bilan yerga qaragan holda qattiq uyquga ketdim. Va mana, bir qo‘l menga tegdi; u meni tizzalarim va qo‘llarimning kaftlari ustiga turg‘izdi. Va u menga dedi: “Ey Doniyor, nihoyatda sevikli odam, men senga aytayotgan so‘zlarni angla va oyoqqa tik tur; chunki endi men sening oldingga yuborildim”. U bu so‘zni menga aytgach, men titrab turdim. So‘ng u menga dedi: “Qo‘rqma, Doniyor; chunki sen qalbingni anglashga va o‘zingni Xudoying oldida xor tutishga bag‘ishlagan birinchi kundan boshlab, so‘zlaring eshitildi, va men sening so‘zlaring tufayli keldim”. Doniyor 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Matto o‘n yettinchi bobidagi ulug‘vor qiyofaga kirish haqidagi vahiy, Hizqiyodagi quruq suyaklar tiriltiriladigan paytda sodir bo‘ladigan Doniyor o‘ninchi bobidagi aks ettiruvchi oynadek vahiydir. Bu vahiy va unga bog‘liq xabar ikki toifa sajda qiluvchini namoyon etadi: biri Exeter chodirida, ikkinchisi esa Watertown chodirida bo‘lib, u Eremiyoning masxarachilar yig‘ini va Yuhannoning Shayton ibodatxonasidir. Doniyorning guvohligidagi vahiyning ta’sirlari qanday bo‘lgan bo‘lsa, xuddi shunday, “shogirdlar buni eshitganlarida, yuztuban yiqildilar va qattiq qo‘rqib ketdilar. Iso kelib ularga tegdi va dedi: Turinglar, qo‘rqmanglar.” Har ikki holatda ham vahiy eshitiladigan va ko‘rinadigan edi hamda har ikkala misolda ham qo‘rquv hosil qildi. Har ikkala guvohlikda ham quvvat berish uchun bir “tegish” talab qilindi.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

O‘zgarish qiyofasi haqidagi vahiy, boshqa narsalar qatorida, Xudoning Kalomi hech qachon puchga chiqmasligining dalili edi; chunki Mattoning o‘n oltinchi bobining so‘nggi oyatida Iso shunday degan edi: “Bu yerda turganlarning ba’zilari bor, ular Inson O‘g‘lining O‘z Shohligida kelayotganini ko‘rmaguncha o‘limni totmaydilar.” O‘zgarish qiyofasi “Inson O‘g‘li”ning O‘z Shohligida kelishining bir tasviri edi.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Musoning ulug‘lanish tog‘idagi holati Masihning gunoh va o‘lim ustidan qozongan g‘alabasiga guvoh edi. U solihlarning tirilishida qabrdan chiqadiganlarni ifoda etardi. O‘limni ko‘rmasdan osmonga ko‘tarilgan Ilyos esa Masihning ikkinchi kelishi paytida yer yuzida tirik bo‘ladigan va ‘bir lahzada, ko‘z yumib ochguncha, oxirgi karnay chalinganda’ ‘o‘zgaradigan’ kishilarni ifoda etardi; o‘shanda ‘bu foniylik boqiylikni kiymog‘i kerak’ va ‘bu chiruvchanlik chirimaslikni kiymog‘i kerak.’ 1 Korinfliklarga 15:51–53. Iso osmon nuri bilan o‘ralgan edi; U ‘ikkinchi marta, gunoh uchun emas, najot uchun’ keladiganida qanday zohir bo‘lsa, shu tarzda ko‘ringan edi. Chunki U ‘O‘z Otasining ulug‘vorligida muqaddas farishtalar bilan’ keladi. Ibroniylarga 9:28; Mark 8:38. Endi Najotkorning shogirdlarga bergan va’dasi bajo bo‘lgan edi. Tog‘ ustida bo‘lajak ulug‘vorlik shohligi kichik ko‘lamda namoyon etildi,—Masih Shoh, Muso tirilgan muqaddaslarning vakili, Ilyos esa o‘zgartirilganlarning vakili sifatida.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Muhrlash haqiqati shuni o‘z ichiga oladiki, yuz qirq to‘rt ming — Vahiy kitobining yettinchi bobida tasvirlangan, o‘lmaydigan va Ilyos orqali ifodalanganlardir; Vahiy kitobining yettinchi bobidagi buyuk olomon esa Muso orqali ifodalangan, o‘ladiganlardir. Bir guruh Vahiy kitobining o‘n sakkizinchi bobidagi birinchi ovozda chaqiriladi, boshqa guruh esa Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovozda chaqiriladi.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Tegingandan so‘ng, Iso shogirdlarga yana ko‘rsatma berib, shunday dedi: “Inson O‘g‘li o‘liklardan tirilmaguncha, bu vahiy haqida hech kimga aytmang.” O‘zgarishning vahiysi, ya’ni ko‘zgudagi aksning vahiysi, Ishayoning oltinchi bobdagi vahiysi, Pavlusning uchinchi osmonda bo‘lganidagi vahiysi hamda Hizqiyolning g‘ildiraklar ichidagi g‘ildiraklar haqidagi vahiysi Yahudo qabilasining Arsloni tomonidan Masihning tirilishidan keyingacha muhrlab qo‘yildi.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Masihning tirilishi aynan o‘sha vahiyda Masih bilan birga bo‘lgan ikki guvohning tirilishini ifodalaydi, va ular 2023 yilning iyul oyida tiriltirilishi kerak edi. O‘sha paytda muhrlash xabari Vahiy kitobining o‘n birinchi bobidagi ikki guvohga va sodiqlarning ikki guruhiga ochib berilar edi hamda u dunyoning oxirida Masihning ulug‘vorligining ko‘zgudagi vahiyi kontekstiga joylashtirilar edi.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Muhrlash xabari, shuningdek, Vahiy kitobining birinchi bobidagi dastlabki uch oyat doirasiga joylashtiriladi; u yerda ilohiylikning insoniyat bilan birikishini ifodalovchi aloqa zanjiri, yuz qirq to‘rt ming orasida bo‘lishga nomzod bo‘lganlarga muhrlash xabarining qanday qilib bosqichma-bosqich taqdim etilishi jarayonida bayon etilgan.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Bosqichma-bosqich jarayon Otadan, O‘g‘ilga, Jabroil farishtaga, Yuhannoga, jamoatlarga bo‘lgan edi. Ilohiy Otadan, ilohiy va insoniy O‘g‘ilga, yiqilmagan bir maxluqqa (Jabroilga), yiqilgan bir maxluqqa (Yuhannoga), Osiyodagi jamoatlarga (dunyoga). Bu besh bosqich Iso Masihning Vahiyi ilk bor tilga olingan zahotiyoq aniq ko‘rsatib berilgan, va har qanday bir bosqichni inkor etish ularning barchasini inkor etishdir.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

O‘sha vahiyga muvofiq ravishda shogirdlar keyin Isodan so‘radilar: “Unda nega kotiblar Ilyos avval kelishi kerak, deydilar?” Iso ularga javob berib dedi: “Ilyos, albatta, avval kelib, hamma narsani tiklaydi. Lekin Men sizlarga aytaman: Ilyos allaqachon keldi, ammo ular uni tanimadilar, balki unga o‘zlari istagan narsani qildilar. Xuddi shuningdek, Inson O‘g‘li ham ular qo‘lida azob chekadi.” Shunda shogirdlar U ularga Yahyo payg‘ambar haqida gapirganini angladilar.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Yahyo Cho‘mdiruvchi va Yahyo Vahiy ko‘ruvchining payg‘ambarlikdagi roli muhrlash xabarining bir unsuridir, va Uotertaun chodirida Samuel Snowning xabarini mensimaslikni tanlaganlar, Rabbiy O‘zi tanlagan kishilarni tanlashini e’tirof etishga tayyor bo‘lmaganlarni ifodalaydi. 1989-yilda tanlangan ovoz, o‘z xabarini 1776-yildan ikki yuz yigirma yil o‘tib, 1996-yilda ilk bor nashr qilgan, 2001-yil 11-sentabrda uchinchi voy yetib kelganini aniqlagan soqchi bo‘lgan, 2020-yil 18-iyuldagi gunohli xabarni taqdim etgan — muhrlash xabarining bir qismidir, va uning roli Yahyo Cho‘mdiruvchi orqali ifodalanadi.

We shall continue this study in the next article.

Bu tadqiqotni keyingi maqolada davom ettiramiz.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Men tananing qaror topgan imonini beqaror qilmoqchi bo‘lganlarga hech bir yon bosmay, yaxshi qo‘riqlangan va sobit turgan bir jamoani ko‘rdim. Xudo ularga mamnuniyat bilan boqdi. Menga uch bosqich — birinchi, ikkinchi va uchinchi farishtalarning xabarlari ko‘rsatildi. Menga hamroh bo‘lgan farishta dedi: ‘Bu xabarlardan bir to‘siqni joyidan qo‘zg‘atadigan yoki bir mixni qimirlatadigan kishining holiga voy. Bu xabarlarning haqiqiy tushunchasi hayot-mamot darajasida muhimdir. Jonlarning taqdiri ularning qanday qabul qilinishiga bog‘liqdir.’ Men yana bu xabarlar orqali olib o‘tildim va Xudoning xalqi o‘z tajribasini qanchalik qimmatga sotib olganini ko‘rdim. U ko‘p azob-uqubat va shiddatli kurash orqali qo‘lga kiritilgan edi. Xudo ularni qadamma-qadam boshlab kelib, nihoyat mustahkam, qimirlamas bir poydevor ustiga qo‘ygan edi. Men ayrim kishilarning poydevorga yaqinlashib, uning asosini tekshirayotganini ko‘rdim. Ba’zilari shodlik bilan darhol uning ustiga chiqdilar. Boshqalari esa asosdan nuqson izlay boshladilar. Ular unga yaxshilanishlar kiritilishini istardilar, shunda poydevor yanada mukammalroq, xalq esa ancha baxtliroq bo‘lar edi. Ba’zilari uni tekshirish uchun poydevordan tushib, u noto‘g‘ri qo‘yilgan deb e’lon qildilar. Ammo men deyarli hammaning poydevor ustida sobit turganini va undan tushganlarni shikoyatlaridan voz kechishga undaganini ko‘rdim; chunki Xudo Usta Binokor edi, ular esa Unga qarshi kurashayotgan edilar. Ular o‘zlarini shu mustahkam poydevorgacha olib kelgan Xudoning ajoyib ishini so‘zlab berdilar va yakdillik bilan ko‘zlarini osmonga ko‘tarib, baland ovoz bilan Xudoni ulug‘ladilar. Bu poydevordan shikoyat qilib tushib ketganlarning ayrimlariga ta’sir qildi, va ular kamtarona chehra bilan yana uning ustiga chiqdilar.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Menga Masihning birinchi kelishi haqidagi e’lon yana ko‘rsatildi. Yuhanno Ilyosning ruhi va qudratida Isoning yo‘lini tayyorlash uchun yuborilgan edi. Yuhannoning guvohligini rad etganlar Isodan berilgan ta’limotlardan foyda ko‘rmadilar. Uning kelishini oldindan bildirgan xabarga qarshilik ko‘rsatishlari ularni Uni Masih ekanining eng kuchli dalillarini ham osonlik bilan qabul qila olmaydigan holatga qo‘ydi. Shayton Yuhannoning xabarini rad etganlarni bundan ham nariroqqa boshlab, Masihni ham rad etish va xochga mixlashga olib bordi. Buni qilish bilan ular o‘zlarini Hosil bayrami kunidagi barakani qabul qila olmaydigan holatga qo‘ydilar; o‘sha baraka ularga samoviy ma’badga kirish yo‘lini o‘rgatgan bo‘lur edi. Ma’bad pardasining yirtilishi yahudiylarning qurbonliklari va marosimlari endi qabul qilinmasligini ko‘rsatdi. Ulug‘ Qurbonlik keltirilgan va qabul qilingan edi, va Hosil bayrami kuni tushgan Muqaddas Ruh shogirdlarning ongini yerdagi ma’baddan samoviy ma’badga — Iso O‘z qoni bilan kirgan joyga — ko‘tarib bordi, toki U O‘z shogirdlari ustiga O‘z kafforatining ne’matlarini yog‘dirsin. Ammo yahudiylar to‘la zulmatda qoldilar. Ular najot rejasiga doir ega bo‘lishlari mumkin bo‘lgan barcha nurni yo‘qotdilar va hanuz o‘zlarining behuda qurbonliklari hamda nazrlariga ishonishda davom etdilar. Samoviy ma’bad yerdagi ma’badning o‘rnini egallagan edi, ammo ular bu o‘zgarishdan bexabar edilar. Shuning uchun ular muqaddas joydagi Masihning shafoatidan foyda ko‘ra olmadilar.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> “Ko‘plar yahudiylarning Masihni rad etib, xochga mixlatishdagi yo‘liga dahshat bilan qaraydilar; va Uning sharmandali tahqirlanishi tarixini o‘qir ekanlar, o‘zlarini Uni sevamiz, Butrus qilganidek Uni inkor etmagan bo‘lardik, yahudiylar qilganidek Uni xochga mixlatmagan bo‘lardik, deb o‘ylaydilar. Ammo barcha insonlarning qalbini o‘qiydigan Xudo, ularning Isoga nisbatan bor deb da’vo qilgan sevgisini sinovdan o‘tkazdi. Birinchi farishtaning xabari qanday qabul qilinishini butun osmon eng chuqur qiziqish bilan kuzatdi. Ammo Isoni sevishini da’vo qilgan, xoch haqidagi qissani o‘qiganda ko‘z yosh to‘kkan ko‘plar Uning kelishi haqidagi xushxabarni masxara qildilar. Xabarni quvonch bilan qabul qilish o‘rniga, uni aldanish, deb e’lon qildilar. Ular Uning zohir bo‘lishini sevganlardan nafratlandilar va ularni jamoatlardan quvib chiqardilar. Birinchi xabarni rad etganlar ikkinchisidan foyda ko‘ra olmadilar; shuningdek, ular osmondagi muqaddas maskanning eng muqaddas joyiga Iso bilan birga imon orqali kirishga tayyorlashi kerak bo‘lgan yarim tun nidosidan ham foyda ko‘rmadilar. Va avvalgi ikki xabarni rad etish orqali ular o‘z tushunchalarini shu qadar qorong‘ilashtirdilarki, eng muqaddas joyga yo‘lni ko‘rsatadigan uchinchi farishtaning xabarida hech qanday nur ko‘ra olmaydilar. Men shuni ko‘rdimki, yahudiylar Isoni xochga mixlatganlari kabi, nomigagina masihiy jamoatlar ham bu xabarlarni xochga mixlaganlar, shuning uchun ular eng muqaddas joyga boradigan yo‘l haqida hech qanday bilimga ega emaslar va u yerda Isoning shafoatidan foyda ko‘ra olmaydilar. Foydasiz qurbonliklarini keltirgan yahudiylar kabi, ular ham Iso tark etgan bo‘limga foydasiz ibodatlarini ko‘tarmoqdalar; va bu aldovdan mamnun bo‘lgan Shayton diniy bir tusga kirib, o‘zini masihiy deb e’tirof etuvchi bu kishilarning ongini o‘ziga og‘diradi, o‘z qudrati, alomatlari va yolg‘on mo‘jizalari bilan ularni o‘z tuzog‘iga mahkam bog‘lash uchun ishlaydi. Ba’zilarni u bir yo‘l bilan, boshqalarni esa boshqa yo‘l bilan aldaydi. Turli onglarni ta’sirlantirish uchun uning turli aldanishlari tayyorlangan. Ayrimlar bir aldanishga dahshat bilan qaraydilar, holbuki boshqasini osongina qabul qiladilar. Shayton ayrimlarni Spiritizm orqali aldaydi. U, shuningdek, nur farishtasi sifatida ham keladi va soxta islohotlar vositasida o‘z ta’sirini butun yurt bo‘ylab yoyadi. Jamoatlar ko‘tarinki ruhga beriladilar va buni Xudo ular uchun ajoyib tarzda ishlayotgan deb hisoblaydilar, holbuki bu boshqa bir ruhning ishidir. Bu hayajon so‘nib ketadi va dunyoni ham, jamoatni ham avvalgidan-da yomonroq ahvolda qoldiradi.”

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> “Men Xudoning samimiy farzandlari nomigagina Adventistlar va qulagan jamoatlar orasida borligini ko‘rdim; balolar to‘kilishidan oldin, xizmatchilar ham, xalq ham bu jamoatlardan chaqirib chiqariladi va ular haqiqatni mamnuniyat bilan qabul qiladilar. Shayton buni biladi; va uchinchi farishtaning baland nidosi yangrashidan oldin, u bu diniy tanalarda bir hayajon ko‘taradiki, toki haqiqatni rad etganlar Xudo ular bilan ekan, deb o‘ylasinlar. U samimiylarni aldashga va ularni Xudo hali ham jamoatlar uchun ish olib bormoqda, deb o‘ylashga undashga umid qiladi. Ammo nur porlaydi, va samimiylarning barchasi qulagan jamoatlarni tark etib, qoldiq bilan bir safda turadilar.” Early Writings, 258–261.

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