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# The Book of Daniel - Number One-Hundred and Twenty

Doniyor kitobi — bir yuz yigirmainchi

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

Payg‘ambarlik Alomatlarini Ochiqlash: Injildagi Bashoratlarning Bajo Bo‘lishini Tushunish

Author

Jeff Pippenger

Published

March 6, 2024

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The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Quyosh, oy va yulduzlar bilan ifodalangan alomatlarning bajo bo‘lishi tarixchilar, adventizm kashshoflari hamda Opa Uaytning yozuvlari orqali yetarlicha yoritib berilgan. Iso tilga olgan ayrim alomatlar esa boshqalariga qaraganda unchalik tanish emas. Kamdan-kam kishilar “yer” ustidagi “xalqlarning iztirobi” muayyan bir bajo bo‘lishga ega bo‘lganini anglaydilar. Ular “osmon qudratlari”ning larzaga kelishi timsoli, yer qudratlarining larzaga kelishi nimani ifodalashidan farqli ravishda, nimani anglatishini aniq tushunmaydilar. Laodikeyadagi adventistlarning esa ozchiligi “bulutda kelayotgan Inson O‘g‘lining” “kelishi” Millerchilar tarixida bajo bo‘lganini tushunadi.

> “The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’

> “Masihning kelishining aniq kuni va soati vahiy qilinmagan. Najotkor O‘z shogirdlariga O‘zi ham ikkinchi zohir bo‘lishining soatini ma’lum qila olmasligini aytdi. Ammo U shunday ayrim voqealarni tilga oldiki, ular orqali Uning kelishi yaqinlashganini bilishlari mumkin edi. «Quyoshda, oyda va yulduzlarda alomatlar bo‘ladi», — dedi U. «Quyosh qorayadi, oy o‘z nurini bermaydi va osmon yulduzlari tushib ketadi». Yer yuzida esa, U aytganidek, «xalqlarning tangligi va hayratga tushishi bo‘ladi; dengiz va to‘lqinlar shovullaydi; odamlarning yuraklari qo‘rquvdan va yer yuziga kelayotgan hodisalarni kutishdan hushdan ketadi».”

> “‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

> “‘Va ular Inson O‘g‘lining osmon bulutlarida qudrat va ulug‘vor shon-shuhrat bilan kelayotganini ko‘radilar. Va U buyuk karnay sadosi bilan O‘z farishtalarini yuboradi, va ular Uning tanlanganlarini to‘rt shamoldan, osmonning bir chetidan tortib ikkinchi chetigacha yig‘ib keladilar.’

> “The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

> “Quyosh, oy va yulduzlardagi alomatlar amalga oshdi. O‘sha vaqtdan beri zilzilalar, bo‘ronlar, dengiz to‘lqinlarining ofatlari, vabo va ocharchilik ko‘paydi. Yong‘in va toshqin orqali yuz berayotgan eng dahshatli vayronagarchiliklar biri ortidan biri tez sur’atda kelmoqda. Haftadan haftaga sodir bo‘layotgan bu dahshatli falokatlar bizga jiddiy ogohlantirish ohangida so‘zlab, oxirat yaqin ekanini, yaqin orada buyuk va hal qiluvchi bir voqea zarurat taqozosi bilan yuz berishi lozimligini e’lon qilmoqda.

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> “Sinov muddati endi ko‘p uzoq davom etmaydi. Endi Xudo O‘zining tiyib turuvchi qo‘lini yerdan tortmoqda. U uzoq vaqt davomida erkaklar va ayollarga O‘z Muqaddas Ruhi vositasi orqali gapirib keldi; ammo ular bu da’vatga quloq solmadilar. Endi U O‘z xalqiga ham, dunyoga ham O‘z hukmlari orqali so‘zlamoqda. Bu hukmlar davri hali haqiqat nima ekanini bilib olish imkoniyatiga ega bo‘lmaganlar uchun marhamat davridir. Rabbiy ularga mehr bilan nazar soladi. Uning rahm-shafqatga to‘la yuragi ta’sirlanadi; Uning qo‘li hanuz qutqarish uchun cho‘zilgan. Bu oxirgi kunlarda haqiqatni birinchi marta eshitadigan ko‘plab kishilar xavfsizlik qo‘rasiga qabul qilinadilar.” Review and Herald, 1906-yil 22-noyabr.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Millerchilar tarixi so‘nggi kunlarda har bir tafsilotigacha takrorlanadi. Birinchi farishtaning kelishi va tarixini belgilagan “alomatlar” uchinchi farishtaning kelishi va tarixini belgilaydigan “alomatlar”ning timsolidir. Barcha muqaddas islohot harakatlari so‘nggi kunlarda uchinchi farishta harakatiga parallel ravishda kechadi.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Xudoning yer yuzidagi ishi har bir buyuk islohot yoki diniy harakatda, asrdan asrga, hayratlanarli darajadagi o‘xshashlikni namoyon etadi. Xudoning insonlar bilan muomala qilish tamoyillari hamisha bir xildir. Hozirgi zamonning muhim harakatlari o‘tmishdagilar bilan o‘ziga xos o‘xshashlikka ega, va cherkovning avvalgi asrlardagi tajribasi bizning zamonimiz uchun nihoyatda qimmatli saboqlarni o‘z ichiga oladi.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta orqali ifodalangan tarix — uchinchi farishtaning tarixidir, va uchinchi farishta orqali ifodalangan tarix Miller harakati tarixidagi birinchi va ikkinchi farishtalar tarixi bilan parallel ravishda kechadi.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Xudo Vahiy 14-bobdagi xabarlarga bashoratlar qatorida ularning o‘rnini bergan, va ularning ishi bu yer tarixining yakunigacha to‘xtamasligi kerak. Birinchi va ikkinchi farishtaning xabarlari hanuz bu vaqt uchun haqiqatdir va undan keyin keladigan mana bu xabar bilan yonma-yon davom etishi kerak. Uchinchi farishta o‘z ogohlantirishini baland ovoz bilan e’lon qiladi. «Bulardan keyin, — dedi Yuhanno, — men osmondan tushib kelayotgan, buyuk qudratga ega yana bir farishtani ko‘rdim, va yer uning ulug‘vorligidan yorishdi». Bu yoritishda uchala xabarning ham nuri birlashadi”. The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Birinchi va ikkinchi farishtalarning ishi, uchinchi farishtaning ishi bilan parallel bo‘lgan holda, o‘nta bokira haqidagi masalda ham tasvirlangan.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Meni ko‘pincha o‘nta bokira qiz haqidagi masalga murojaat qilishadi; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal eng mayda tafsilotigacha bajo bo‘lgan va bajo bo‘ladi, chunki u aynan shu vaqt uchun alohida qo‘llanishga egadir va uchinchi farishtaning xabari kabi bajo bo‘lgan hamda zamonning oxirigacha hozirgi haqiqat bo‘lib qolaveradi.” Review and Herald, August 19, 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Vahiy kitobining o‘ninchi bobida tasvirlangan tarix yetti momaqaldiroq sifatida ifodalangan, va yetti momaqaldiroq Millerchilar tarixi davomida sodir bo‘lgan voqealarni ifodalaydi; bu esa birinchi va ikkinchi farishtalar xabarlarining tarixi edi. Yetti momaqaldiroq, shuningdek, oxirgi kunlarda yuz beradigan “kelajak voqealari”ni ham ifodalaydi va ular Millerchilar tarixida bo‘lgani kabi ayni “tartib”da amalga oshadi.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

> “Yuhannoga berilgan va yetti momaqaldiroqda ifoda etilgan maxsus nur birinchi va ikkinchi farishtalarning xabarlari ostida sodir bo‘ladigan voqealarning tasviri edi. …”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bu yetti momaqaldiroq o‘z ovozlarini yangratganidan so‘ng, kichik kitobga doir masalada Yuhannoga, xuddi Doniyorga berilgani kabi, shunday buyruq keladi: ‘Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y.’ Bular kelajakdagi voqealarga taalluqli bo‘lib, ular o‘z tartibida oshkor qilinadi.” The Seventh-day Adventist Bible Commentary, 7-jild, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Barcha islohot harakatlari bir-biriga parallel bo‘lib, ular bir yuz qirq to‘rt minglikning yakuniy islohot harakatini yoritib berish uchun “satr ustiga satr” tarzida bir joyga keltirilishi kerak. O‘nta bokira qiz haqidagi masal Xudoning xalqining Millerit harakatidagi va bir yuz qirq to‘rt minglik harakatidagi ichki tajribasini tasvirlaydi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Matto 25-bobdagi o‘nta bokira qiz haqidagi masal ham Adventist xalqining tajribasini tasvirlaydi”. Buyuk kurash, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Milleritlarning ham, bir yuz qirq to‘rt mingning ham ishi va xabari Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta orqali ifodalangan.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Men tajriba orttirish uchun qimmatli imkoniyatlarga ega bo‘lganman. Men birinchi, ikkinchi va uchinchi farishtalar xabarlarida tajribaga ega bo‘lganman. Farishtalar osmonning o‘rtasida uchib, dunyoga ogohlantirish xabarini e’lon qilayotgan va bu yer tarixining oxirgi kunlarida yashayotgan xalq bilan bevosita bog‘liq bo‘lgan holda tasvirlanadi. Hech kim bu farishtalarning ovozini eshitmaydi, chunki ular osmon koinoti bilan hamohang tarzda mehnat qilayotgan Xudoning xalqini ifodalovchi timsoldir. Xudoning Ruhi bilan yoritilgan va haqiqat orqali muqaddas qilingan erkaklar va ayollar bu uch xabarni o‘z tartibida e’lon qiladilar.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Vahiy kitobining o‘ninchi bobida ifodalangan bashoratli voqealar yetti momaqaldiroq orqali tasvirlangan. Bu voqealar ilohiylikning insoniylik bilan birlashadigan nuqtasini belgilaydi. Masih Matto yigirma to‘rtinchi bobda, Mark o‘n uchinchi bobda va Luqo yigirma birinchi bobda ko‘rsatib bergan “alomatlar” Miller harakatini boshlab bergan “alomatlar”ni ifodalaydi hamda bir yuz qirq to‘rt ming kishining harakatiga parallel guvohlikni tashkil etadi. Bir yuz qirq to‘rt ming kishi, Xano‘x va Ilyos orqali ifodalanganidek, o‘limni totmaydi. 2001-yil 11-sentabr — Masih yer tarixining oxirgi avlodining kelishini belgilovchi deb ko‘rsatgan “alomat” — Luqo yigirma birinchi bobda ko‘rsatilgan. Bir yuz qirq to‘rt ming deb ataladigan, Xano‘x va Ilyos orqali ifodalangan o‘sha guruh orasida bo‘lish, “alomat”ni va u ifodalovchi barcha narsani tan olishni talab etadi.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Iso shogirdlarini Millerchilar harakatini boshlab bergan “alomatlar” tarixidan o‘tkazib yetaklaganidan so‘ng, ayni o‘sha tarixni ifodalovchi bir masalni ham kiritib, O‘zining tarixiy guvohligini yana takrorladi va kengaytirdi.

> And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

> So‘ng U ularga bir masal aytdi: “Anjir daraxtiga va barcha daraxtlarga qaranglar; ular endi kurtak yozganda, buni ko‘rib, yoz yaqinlashganini o‘zlaringiz bilasizlar. Xuddi shuningdek, sizlar ham bu voqealar yuz berayotganini ko‘rganingizda, bilinglarki, Xudoning Shohligi yaqinlashgandir. Sizlarga chinini aytayin, bularning hammasi bajo bo‘lmaguncha, bu avlod o‘tib ketmaydi. Osmon va yer o‘tib ketadi, ammo Mening so‘zlarim aslo o‘tib ketmaydi.” Luqo 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Iso masalni “anjir daraxti” — birlikda — va “barcha daraxtlar” o‘rtasidagi farqni ko‘rsatish bilan boshlaydi. “Anjir daraxti” — ahd xalqi bo‘lib, u oxirgi kunlarda o‘zini Xudoning qoldiq xalqi deb e’tirof etuvchi Laodikiyadagi Adventizmdir. Boshqa “daraxtlar” esa g‘ayriyahudiylar edi.

> “Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

> “Yahudiy xalqini ifodalovchi, e’tirof barglari bilan qoplangan, ammo unda topiladigan hech qanday meva bo‘lmagan anjir daraxtining la’natlanishini qayd eting. Yahudiylar ushbu voqeadan keyin qirq yil davomida yashagandek yashab, ammo o‘lik bo‘lib qolganlari kabi, axloqiy, fikrlovchi, tirik mavjudotni ifodalovchi anjir daraxti ustiga la’nat e’lon qilinadi; u Xudo tomonidan la’natlangan edi. E’tibor bering, G‘ayriyahudiylarni ifodalovchi boshqa daraxtlar barg bilan qoplanmagan edi. Ular bargsiz bo‘lib, Xudo haqidagi bilimga ega ekanlik da’vosini qilmas edi. Ularning meva berish vaqti hali kelmagan edi.” Maxsus Guvohliklar va’zgo‘ylar va xizmatchilar uchun, 7-son, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Oxirgi kunlardagi Laodikiyalik Adventizm la’natlangandir, chunki u o‘zini Xudoning qoldiq xalqi deb e’lon qilsa-da, bu da’vosi samarasizdir. Iso ushbu parçada o‘zaro bog‘liq, ammo bir-biridan farqli bo‘lgan ikki nuqtani bayon qilmoqda. U Xudoning da’vo qiluvchi xalqi bilan, Xudoning qonunini saqlashni da’vo qilmaydigan va oxirgi kunlardagi qoldiqning alomatlari bo‘lgan, Laodikiyalik Adventizm esa o‘zida mavjud deb da’vo qiladigan Bashorat Ruhiга ega bo‘lmagan g‘ayriyahudiylar o‘rtasidagi farqni ko‘rsatmoqda. Oxirgi kunlardagi barglar Vahiy kitobida Yuhanno tomonidan aniqlab berilgan qoldiq ekanini da’vo qiluvchi e’tirofni ifodalaydi.

> “The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

> “Butparastlar dunyosi bargsiz, mevasiz anjir daraxtlari bilan ifodalangan edi. Butparastlar ham, yahudiylar kabi, taqvodorlikdan mahrum edilar, biroq ular Xudoning marhamatida ekanliklarini da’vo qilmagan edilar. Ular yuksak ruhoniylik bilan maqtanmagan edilar. Ular Xudoning yo‘llari va amallariga nisbatan har jihatdan ko‘r edilar. Ular uchun anjirlar vaqti hali kelmagan edi. Ular hanuz ularga nur va umid olib keladigan kunni intiqlik bilan kutayotgan edilar.” Signs of the Times, February 15, 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Anjir daraxti bilan boshqa daraxtlar o‘rtasidagi farqqa Masih yana bir farqni qo‘shdi. Anjir uchun daraxtlarning kurtak yozish vaqti, G‘ayriyahudiylar daraxtlarining kurtak yozish vaqtidan boshqacha edi. Oxirgi kunlarda “jamoatlarga ikkita alohida da’vat beriladi”, va Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning birinchi ovozi, bir yuz qirq to‘rt mingning kurtak yozishi qachon yuz berishi kerak bo‘lgan vaqtni belgilaydi. Vahiy o‘n sakkizdagi “ikkinchi ovoz” esa, boshqa daraxtlar qachon kurtak yozishi kerak bo‘lganini ifodalaydi.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Masih davrida yahudiylar anjir daraxti edilar, g‘ayriyahudiylar esa boshqa daraxtlar edilar. Millerchilar tarixida protestantlar anjir daraxti edilar, Millerchilar esa boshqa daraxtlar edilar. Oxirgi kunlarda Laodikeyadagi Adventizm Quddusdan (uzumzordan) olib tashlanadigan, mevasiz anjir daraxtidir, bir yuz qirq to‘rt ming esa meva beradigan anjir daraxtlaridir. Hali ham Bobilda bo‘lgan Xudoning boshqa farzandlari g‘ayriyahudiylar sifatida ifodalangan.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

“G‘ayriyahudiy,” ta’rifiga ko‘ra, “begona”dir. G‘ayriyahudiy daraxtlar anjir daraxti kurtak chiqarib, jonlangan paytda mudroq (o‘lik) holdadir, ularda na kurtak, na meva bo‘ladi. Mudroq daraxt quruq daraxtdir, va G‘ayriyahudiylar Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz orqali Bobildan chiqishga da’vat etilganlarida, ular shunda yettinchi kun Shabbatini saqlashni tanlaydilar va Rabbiy bilan ahdga kiradilar.

> Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

> Begona xalqning o‘zini Egamizga qo‘shgan o‘g‘li: “Egam meni O‘z xalqidan butunlay ajratib qo‘ydi”, deb aytmasin; va bichilgan kishi ham: “Mana, men quruq daraxtman”, demasin. Zero, Egamiz shunday deydi: “Mening shanba kunlarimni tutadigan, Menga manzur bo‘lgan narsalarni tanlaydigan va Mening ahdimga mahkam yopishadigan bichilgan kishilarga — ularga O‘z uyimda va devorlarim ichida o‘g‘illardan ham, qizlardan ham afzalroq bir o‘rin va bir nom beraman; ularga abadiy bir nom beramanki, u yo‘q bo‘lib ketmaydi. Shuningdek, Egamizga qo‘shilib, Unga xizmat qilish, Egamizning nomini sevish va Uning qullari bo‘lish uchun kelgan begona xalq o‘g‘illarini, shanba kunini bulg‘amasdan tutadigan va Mening ahdimga mahkam yopishadigan har bir kishini — ularni ham Muqaddas tog‘imga olib kelaman va ibodat uyimda ularni shod qilaman; ularning kuydiriladigan qurbonliklari va boshqa qurbonliklari Mening qurbongohim ustida maqbul bo‘ladi; chunki Mening uyim barcha xalqlar uchun ibodat uyi deb ataladi.” Ishayo 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Begona — “g‘ayriyahudiy”dir, va “ikkinchi ovoz” ularni Bobildan chiqishga chorlaydi; ular Xudoning muqaddas tog‘iga olib kelinadilar, shunda u Uning “muqaddas” tog‘i bo‘ladi, chunki “birinchi ovoz” tarixida ifodalangan sinov jarayoni orqali bug‘doy bilan begona o‘t ajratilgan bo‘ladi. Ular oxirgi kunlarda Egamizning tog‘iga kelganlarida, g‘ayriyahudiylar endi begona ham, quruq daraxtlar ham bo‘lmaydilar.

> The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

> Quyosh va oy qorayadi, yulduzlar esa o‘z nurlarini qaytarib oladi. Egamiz ham Siondan bo‘kiradi, Quddusdan O‘z ovozini eshittiradi; osmonu zamin larzaga keladi. Ammo Egamiz O‘z xalqining umidi, Isroil farzandlarining qudrati bo‘ladi. Shunda sizlar Men Sionda, Muqaddas tog‘imda maskan tutgan Egangiz Xudoyingiz ekanimni bilasizlar. Shunda Quddus muqaddas bo‘ladi, va begona kishilar endi uning ichidan o‘tmaydi. Yo‘el 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Xudoning boshqa suruvini Bobil ichidan chaqirib chiqaradigan “ikkinchi ovoz” tarixining kirib kelishi Millerchilar harakatining alomatlari orqali oldindan timsollangan “alomatlar”ga ega. Biz ko‘rib chiqayotgan Masihning guvohligi Matto yigirma to‘rtinchi bobda, Mark o‘n uchinchi bobda va Luqo yigirma birinchi bobda bayon etilgan. O‘sha uch guvohning har birida ko‘rsatilgan “alomatlar”dan biri — osmonning qudratlari larzaga kelishidir; ammo Yo‘elning Quddus qachon “muqaddas” bo‘lishini ko‘rsatadigan “alomatlar” tasvirida “osmonlar ham, yer ham larzaga keladi.”

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Yo‘el Quddus bo‘lgan Quddusda yuz beradigan bashorat qilingan “alomatlar”ning mukammal bajo bo‘lishini ko‘rsatmoqda. O‘sha vaqt — Rabbiy bir yuz qirq to‘rt mingdan gunohlarni olib tashlagan, va Laodikiya jamoati Filadelfiya harakatiga o‘tgan paytdir. Aynan o‘sha paytda oltinchi harakat (Filadelfiya) yettinchi jamoat ichidan bo‘lgan sakkizinchi harakatga (Filadelfiya) aylanadi. Aynan o‘sha paytda Kurashuvchi Jamoat G‘olib Jamoatga aylanadi. Kurashuvchi Jamoat — bug‘doy va begona o‘tdan tarkib topgan Xudoning jamoati uchun qo‘llanadigan nomdir. G‘olib Jamoat esa Xudoning “muqaddas” bo‘lgan muqaddas tog‘idir, va “endi uning orasidan yotlar o‘tmaydi.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Ko‘tarilgan bayroqning, ya’ni G‘olib Jamoatning, ya’ni “yettidan bo‘lgan sakkizinchi”ning, ya’ni Quddus “muqaddas” bo‘ladigan davrning kirib kelishi “alomatlar” bilan birga kechadi. Iso O‘z xalqiga bir yuz qirq to‘rt ming kishining muhrlanishini aniqlab beradigan hayot yoki o‘lim “alomati”ni tanib olishlari uchun tayanch nuqtasini berish maqsadida, bu nihoyatda muhim saboqni o‘rgatishda daraxtlardan va daraxt hayotining tabiiy aylanishidan foydalandi.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Masih O‘z xalqiga O‘zining kelishi alomatlarini kuzatib turishni va kelayotgan Shohlarining belgilarini ko‘rganlarida shodlanishni buyurgan edi. U dedi: ‘Bu narsalar yuz bera boshlaganda, boshingizni ko‘taring va nigohingizni yuqoriga qarating; chunki najotingiz yaqinlashib kelmoqda.’ U O‘z izdoshlariga bahorda kurtak yozayotgan daraxtlarni ko‘rsatib, dedi: ‘Ular endi novda chiqarganida, buni ko‘rib, yozning yaqin qolganini o‘zingiz bilasiz. Xuddi shuningdek, sizlar ham bu narsalarning yuz berayotganini ko‘rganingizda, Xudoning Shohligi yaqin ekanini bilinglar.’ Luqo 21:28, 30, 31.” Buyuk Kurash, 308.

When the trees of Spring begin to bud out, Summer is near.

Bahor daraxtlari kurtak yoza boshlaganda, yoz yaqinlashgan bo‘ladi.

> The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

> O‘rim-yig‘im o‘tib ketdi, yoz tugadi, ammo biz najot topmadik. Yeremiyo 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

G‘unchalayotgan daraxtlar bahor ekanini bildiradi; shundan so‘ng biz yoz yaqinligini bilamiz, hosil esa aynan yoz faslida yig‘ib olinadi.

> The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

> Ularni sepgan dushman — iblisdir; o‘rim esa dunyoning oxiridir; o‘roqchilar esa farishtalardir. Matto 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

O‘rim dunyoning oxiridadir. Daraxtlar kurtak yoza boshlaganda, siz dunyoning oxiri yaqinlashganini bilishingiz lozim.

> “One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

> “Najotkorning bir so‘zi boshqasini inkor etadigan qilib talqin qilinmasligi kerak. Uning keladigan kuni ham, soati ham hech bir insonga ma’lum bo‘lmasa-da, Uning kelishi qachon yaqinlashganini bilishga bizga ta’lim berilgan va bu bizdan talab qilinadi. Bundan tashqari, Uning ogohlantirishiga e’tiborsiz qarash hamda Uning kelishi qachon yaqin ekanini bilishni rad etish yoki bunga beparvo bo‘lish, To‘fon qachon kelayotganini bilmagan Nuh davrida yashaganlar uchun qanday halokatli bo‘lgan bo‘lsa, biz uchun ham shunchalik halokatli bo‘lishi o‘rgatiladi.” Buyuk Kurash, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Luqo kitobining yigirma birinchi bobi haqidagi tadqiqotimizni keyingi maqolada davom ettiramiz.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Men yer yuzidagi qudratlarning hozir larzaga keltirilayotganini va voqealar tartib bilan sodir bo‘layotganini ko‘rdim. Urush, urush haqidagi mish-mishlar, qilich, ocharchilik va vabo avvalo yer yuzidagi qudratlarni larzaga keltiradi; so‘ngra Xudoning ovozi quyoshni, oyni va yulduzlarni, shuningdek bu yerni ham larzaga keltiradi. Men Yevropadagi qudratlarning larzaga kelishi, ba’zilar ta’kidlaganidek, osmon qudratlarining larzaga kelishi emas, balki g‘azabga to‘lgan xalqlarning larzaga kelishidir, deb ko‘rdim.” Early Writings, 41.

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