Article

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

Doniyor Kitobi — Yuz Sakson Oltinchi

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Paniumning Va’dasi: Oxirgi Muhrlanish va Yarim Tungi Nido Vahyi

Author

Jeff Pippenger

Published

April 16, 2024

Formats

PDF
Word
Song MP3

At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Daniel kitobining o‘n birinchi bobidagi o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan, Respublikachi va Protestant shoxlar yettitadan bo‘lgan sakkizinchi bo‘lish jumboqini bajo keltiradigan tarix bo‘lgan, Xudoning muhri yuz qirq to‘rt mingning ustiga doimiy ravishda bosiladigan tarix bo‘lgan va Yarim Tungi Faryod xabarining yetib kelishi tarixi bo‘lgan Paniumda, ya’ni Kesariya Filipida, Masih O‘zining oxirgi kunlardagi xalqiga bir va’da berdi.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Men ham senga aytaman: sen Butrussan, va Men O‘z jamoatimni shu qoya ustiga quraman; va do‘zax darvozalari unga qarshi ustun kelolmaydi. Men senga osmon shohligining kalitlarini beraman; va sen yerda nimani bog‘lasang, u osmonda bog‘langan bo‘ladi; va yerda nimani yechsang, u osmonda yechilgan bo‘ladi. Matto 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

2001-yil 11-sentabrda, Nyu-York shahrining qudratli binolari qulatilgan paytda boshlangan va tez orada keladigan yakshanba qonuni bilan yakunlanadigan muhrlash davri Alfa va Omega tomonidan belgilangan edi. Davrning eng so‘nggi qismi uning eng birinchi qismini takrorlaydi. 2001-yil 11-sentabrda Rabbiy O‘z xalqini qadimiy yo‘llarga qaytardi; o‘sha yerda ular, boshqa haqiqatlar qatorida, xuddi shoh Yosiyo kunlarida topilganidek, “yetti zamon”ni kashf etdilar. So‘ngra keyingi yomg‘ir sepa boshladi va sajda qiluvchilarning ikki toifasini ajratib chiqargan sinov jarayoni boshlandi.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Habakkuk kitobining ikkinchi bobi ijro topishida, ikki muqaddas jadval topildi va o‘sha tarixiy davrning bir timsoliga aylandi. Xuddi shuningdek muhim tarzda, Habakkuk kitobining ikkinchi bobidagi “munozara” boshlandi: keyingi yomg‘ir metodologiyasi bo‘lgan satr ustiga satr metodologiyasi bilan 1863-yildagi isyondan boshlab Adventizm tomonidan bosqichma-bosqich qabul qilib kelingan murtad protestantizm metodologiyasi o‘rtasidagi qarama-qarshilik.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Iso O‘zining oxirgi kunlardagi xalqiga “Shohlikning kalitlari”ni berishini va’da qildi; bu bilan U Yarim tun faryodi hamda Baland ovoz faryodining xabarini tanib olish, asoslash va e’lon qilish uchun zarur bo‘lgan bashoratli kalitlarni o‘z ichiga olgan, Muqaddas Kitobga asoslangan to‘g‘ri metodologiyani nazarda tutmoqda.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Xudo bilan muloqotda bo‘ladiganlar Solihlik Quyoshining nurida yuradilar. Ular Xudo huzurida o‘z yo‘llarini buzib, o‘z Qutqaruvchisini sharmanda qilmaydilar. Samoviy nur ularning ustiga porlaydi. Ular bu yer tarixining nihoyasiga yaqinlashar ekanlar, Masih haqidagi va Unga taalluqli bashoratlar haqidagi bilimlari nihoyatda ortadi. Xudoning nazarida ular cheksiz qadr-qimmatga egadirlar; chunki ular Uning O‘g‘li bilan birlikdadirlar. Ular uchun Xudoning kalomi tengsiz go‘zallik va latofatga egadir. Ular uning ahamiyatini ko‘radilar. Haqiqat ularga ochib beriladi. Mujassam bo‘lish haqidagi ta’limot mayin bir ziyo bilan o‘raladi. Ular Muqaddas Yozuv barcha sirlarni ochadigan va barcha qiyinchiliklarni hal qiladigan kalit ekanini ko‘radilar. Nurni qabul qilishni va nurda yurishni istamaganlar taqvodorlik sirini tushuna olmaydilar, ammo xochni ko‘tarib, Isoning ortidan borishga ikkilanmaganlar Xudoning nurida nurni ko‘radilar.” The Southern Watchman, 1905-yil 4-aprel.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Butrus tomonidan ifodalangan, ya’ni bir yuz qirq to‘rt ming bo‘lganlar — 2001-yil 11-sentyabrda yetib kelgan va hozir 2023-yil iyulidan beri takrorlanayotgan Laodikiyaga oid xabarni qabul qiladiganlardir. 1856-yilda yetib kelgan Laodikiyaga oid xabar “yetti vaqt” haqidagi orttirilgan bilim edi; va Masih o‘lik suyaklarni bir joyga to‘plab, so‘ngra ularga hayot baxsh etgach, ular uchinchi farishtaning Laodikiyalik harakatidan bir yuz qirq to‘rt mingning Filadelfiyalik harakatiga o‘tadilar. Bu o‘tish Masihning Kalomi orqali yuzaga keladi, chunki ular Uning Kalomi bilan muqaddas qilinadilar; Uning Kalomi esa “haqiqat”dir, va Uning Kalomi Uning Kalomini ochadigan “kalit”dir.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

> Filadelfiyadagi jamoatning farishtasiga yozgin: Muqaddas bo‘lgan, Haq bo‘lgan, Dovudning kalitiga ega bo‘lgan, ochsa hech kim yopmaydigan, yopsa esa hech kim ochmaydigan Zot shunday deydi: Ishlaringni bilaman. Mana, men oldingga ochiq eshik qo‘ydim, uni hech kim yopa olmaydi. Chunki sening kuching oz bo‘lsa-da, Mening kalomimni saqlading va Mening nomimni inkor etmading. Vahiy 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

“Qator ustiga qator” metodologiyasi — Masih O‘zining oxirgi kunlardagi xalqiga “darvozalar”dagi jangda va’da qilgan kalitdir. “Darvoza” — bu jamoatdir.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> Shunda Yoqub uyqusidan uyg‘ondi-da, dedi: Darhaqiqat, Egamiz bu joydadir; men esa buni bilmagan ekanman. Va u qo‘rqib, dedi: Bu joy naqadar dahshatlidir! Bu Xudoning uyidan boshqa narsa emas, bu esa osmon darvozasidir. Ibtido 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Darvozalar oldidagi jang haqiqat bilan xato o‘rtasida yuz beradigan diniy janglarni ifodalaydi, Yunoniston dinining xatosi esa do‘zaxning darvozasidir, va murtad Laodikeya Adventizmi dini ham bir darvozadir. Laodikeya Adventist darvozasi Habakkukdagi bahs amalga oshadigan joyni ifodalaydi.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

> O‘sha kuni Sarvari Olam O‘z xalqining qoldig‘i uchun ulug‘vorlik toji va go‘zallik diademasi bo‘lur; hukm kursisida o‘tirganga adolat ruhi, jangni darvozagacha qaytaradiganlarga esa quvvat bo‘lur. Ammo bular ham sharob tufayli adashdilar, mast qiluvchi ichimlik sababli yo‘ldan ozdilar; ruhoniy ham, payg‘ambar ham mast qiluvchi ichimlik tufayli adashdilar, sharobga g‘arq bo‘ldilar, mast qiluvchi ichimlik tufayli yo‘ldan ozdilar; vahiyda adashadilar, hukmda qoqiladilar. Chunki barcha dasturxonlar qusuq va ifloslik bilan to‘lib ketgan, toza joy qolmagan. U kimga bilim o‘rgatar? Kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga emasmi? Chunki amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lmog‘i kerak. Zero U bu xalqqa duduqlanuvchi lablar va boshqa til orqali so‘zlaydi. U ularga shunday degan edi: “Mana dam olish — toliqqanga dam oldirishingiz mumkin bo‘lgan narsa; mana orom-baxshlik”; ammo ular tinglashni istamadilar. Shunday qilib, Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi, toki ular yurib, orqaga yiqilsinlar, chilparchin bo‘lsinlar, tuzoqqa tushsinlar va tutqun qilinsinlar. Shuning uchun, ey Quddusdagi bu xalq ustidan hukmronlik qiluvchi masxarachi kishilar, Egamizning kalomini eshitinglar. Ishayo 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Shohlikning kalitlari — Kalom tomonidan Xudoning oxirgi kunlardagi xalqiga berilgan Muqaddas Yozuvlar so‘zlaridir.

> “There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

> “Kalomda shunday haqiqatlar borki, ular qimmatbaho ma’dan tomirlaridek yer yuzasining ostida yashiringandir. Yashirin xazina uni izlab qidirilganda, konchi oltin va kumushni qidirgandek, topiladi. Xudoning Kalomining haqiqat ekanligining dalili Kalomning o‘zidadir. Muqaddas Yozuv Muqaddas Yozuvni ochadigan kalitdir. Xudoning Kalomidagi haqiqatlarning chuqur ma’nosi ongimizga Uning Ruhi tomonidan ochib beriladi.

> “The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

> “Muqaddas Kitob maktablarimizdagi talabalar uchun buyuk saboq kitobidir. U Odamning o‘g‘illari va qizlariga doir Xudoning butun irodasini o‘rgatadi. U hayotning qoidasidir; u bizga kelgusi hayot uchun shakllantirishimiz lozim bo‘lgan xarakterni o‘rgatadi. Muqaddas Yozuvlarni tushunarli qilish uchun bizga an’ananing xira nuri kerak emas. Xuddi shuningdek, tush paytidagi quyosh o‘z ulug‘vorligini yanada oshirish uchun yerning lipillovchi mash’al nuriga muhtoj, deb faraz qilishimiz mumkin bo‘lganidek. Odamlarni xatodan saqlab qolish uchun ruhoniy va voizning bayonotlari zarur emas. Ilohiy Vahiyga murojaat qiluvchilar nurga ega bo‘ladilar. Muqaddas Kitobda har bir burch ravshan qilib ko‘rsatilgan. Berilgan har bir saboq tushunarlidir. Har bir saboq bizga Ota va O‘g‘ilni ochib beradi. Kalom najot topish uchun barchani donishmand qila oladi. Kalomda najot ilmi ravshan ochib berilgan. Muqaddas Yozuvlarni tadqiq qilinglar, chunki ular qalbga so‘zlayotgan Xudoning ovozidir.” Testimonies, 8-jild, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Masih oxirgi kun jamoatiga bergan kalitlar, ular Butrusga berilgan paytdagi kabi ayni qudratga egadir.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> “Butrus jamoat imonining poydevori bo‘lgan haqiqatni ifoda etgan edi, va endi Iso uni butun mo‘minlar jamoasining vakili sifatida sharafladi. U dedi: ‘Senga osmon shohligining kalitlarini beraman; sen yer yuzida nimani bog‘lasang, osmonlarda bog‘langan bo‘ladi; va yer yuzida nimani bo‘shatsang, osmonlarda bo‘shatilgan bo‘ladi.’”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

> “‘Osmon Shohligining kalitlari’ Masihning so‘zlaridir. Muqaddas Yozuvning barcha so‘zlari Unikidir va shu yerda nazarda tutilgandir. Bu so‘zlar osmonni ochish va yopish qudratiga egadir. Ular odamlarning qanday shartlar asosida qabul qilinishi yoki rad etilishini e’lon qiladi. Shunday qilib, Xudoning kalomini va’z qiluvchilarning ishi hayotdan hayotga eltuvchi xushbo‘y hid yoki o‘limdan o‘limga eltuvchi hid bo‘lur. Ularning missiyasi abadiy natijalar og‘irligi bilan yuklangandir.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Uning so‘zlari orqali namoyon bo‘ladigan qudrat, insonlar qo‘liga topshirilganda, Uning kalomida belgilangan tamoyillarga asoslanadi. Ehtimol, eng sodda va, balki, eng teran tamoyil shuki, haqiqat ikki kishining guvohligi asosida qaror topadi.

> “Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

> “Jamoatda paydo bo‘lgan yana bir og‘ir yovuzlik shundan iborat ediki, birodarlar bir-birlariga qarshi sudga murojaat qilar edilar. Imonlilar orasidagi kelishmovchiliklarni hal etish uchun mo‘l-ko‘l choralar ko‘rilgan edi. Masihning O‘zi bunday ishlar qanday tartibga solinishi kerakligi haqida aniq ko‘rsatma bergan edi. «Agar birodaring senga qarshi gunoh qilsa», deb maslahat bergan edi Najotkor, «borib, uning aybini o‘zing bilan uning o‘rtasida yolg‘iz ayt; agar u seni eshitsa, birodaringni yutib olgan bo‘lasan. Ammo agar u eshitmasa, o‘zing bilan yana bir yoki ikkita kishini ol, toki ikki yoki uch guvohning og‘zi bilan har bir so‘z tasdiqlansin. Agar u ularni ham eshitishni rad etsa, jamoatga ayt; agar jamoatni ham eshitishni rad etsa, u senga butparast va boj yig‘uvchi kabi bo‘lsin. Sizlarga chinini aytayin: yer yuzida nimani bog‘lasangiz, osmondagi ham bog‘langan bo‘ladi; yer yuzida nimani yechsangiz, osmondagi ham yechilgan bo‘ladi». Matto 18:15–18.” Havoriylarning ishlari, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Yuz qirq to‘rt ming kishining Yarim tun faryodi paytida muhrlanadigan davriga doir kamida uchta geografik guvohlik mavjud. Yarim tunda yangragan faryod paytida moyni qo‘lga kiritish uchun endi juda kech ekanini yodda tutgan holda, biz Exeter lager yig‘inining geografik guvohligi Xudoning oxirgi kunlardagi xalqi qaysi nuqtada muhrlanishini tasvirlab berishini ko‘ramiz; shuningdek, o‘sha haqiqat Qaysariya Filippi geografiyasi orqali ham, Doniyor kitobining o‘n birinchi bobi o‘n uchinchi–o‘n beshinchi oyatlaridagi Paniy jangining guvohligi orqali ham ifodalanganini ko‘ramiz. Ehtimol, bu uch guvohni geografik deb atash bir oz noaniqdir, biroq men bu atamani qo‘llayapman, chunki Exeter va Qaysariya Filippidagi manzaraning tarkibiy qismi, shubhasiz, geografiyadir. Iso Butrusni yuz qirq to‘rt ming kishi oxirgi kunlarda o‘zlarini topadigan bashoratli geografiya ichiga joylashtiradi. So‘ng U amr beradi.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. 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. Matthew 16:19–23.

> Va Men senga Osmon Shohligining kalitlarini beraman; sen yer yuzida nimani bog‘lasang, osmonlarda bog‘langan bo‘ladi; va yer yuzida nimani yechsang, osmonlarda yechilgan bo‘ladi. Shundan keyin U shogirdlariga, O‘zining Iso Masih ekanini hech kimga aytmaslikni qattiq tayinladi. O‘sha vaqtdan boshlab Iso shogirdlariga O‘zining Quddusga borishi, oqsoqollar, bosh ruhoniylar va kotiblar tomonidan ko‘p azoblar chekishi, o‘ldirilishi va uchinchi kuni qayta tirilishi kerakligini ko‘rsata boshladi. Shunda Butrus Uni chetga olib, tanbeh bera boshladi va dedi: “Hazr etmasin, yo Rabbiy; bu Senga aslo bo‘lmaydi.” Ammo U o‘girilib, Butrusga dedi: “Orqamga o‘t, shayton; sen Menga vasvasasan; chunki sen Xudoning narsalarini emas, balki insonlarning narsalarini o‘ylaysan.” Matto 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

“Exeter” so‘zi Angliyaning Devon grafligidagi bir shaharning nomidir. Uning etimologiyasi Qadimgi ingliz tiligacha borib taqaladi; o‘sha tilda u “Exanceaster” yoki “Execestre” deb atalgan. Bu nom Qadimgi ingliz tilidagi “Exe” (shahar joylashgan Exe daryosiga ishora qiladi) va “ceaster” (“Rim qal’asi” yoki “devor bilan o‘ralgan shahar” degan ma’noni anglatadi) so‘zlaridan kelib chiqqan, deb hisoblanadi. Shunday ekan, “Exeter” either “Exe daryosi ustidagi qal’a”ni, yoki “Exe daryosi bo‘yidagi devor bilan o‘ralgan shahar”ni anglatadi. Milleriylar tarixida Yarim tun faryodining kelishi va bajo bo‘lishi bilan bog‘liq geografiya Muqaddas Ruhning to‘kilishini ifodalovchi suv mavjud bo‘lgan bir joyni, shuningdek, Xudo butun dunyoga xabarni e’lon qilish uchun bir lashkarni ko‘targan nuqtani ko‘rsatadi; Oq opa-singil bizga bu xabar “suv to‘lqini” kabi ketganini bildiradi. Suv to‘lqini shunchaki daryo suvi emas, balki nihoyatda kuchaytirilgan suvdir.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Millerchilar tarixi o‘nta bokira haqidagi masalning amalga oshishi edi, va qachonki bir yuz qirq to‘rt ming muhrlash vaqtining xulosasiga olib kelinsa, ular muhrlash vaqtining boshida aniqlangan yo‘l belgilarini, shuningdek Exeter lager yig‘ini tarixini takrorlaydilar. Sinov xabari bilan bir farishta tushib keladi, va bu xabar yeyilishi talab etiladi. O‘sha xabar asoslar sari yetaklaydi hamda ikki toifani Leviticus yigirma olti dagi “yetti vaqt” bilan yuzlashtiradi. U Iso Masihning Vahiyini ham o‘z ichiga oladi; bu Vahiy Butrus tomonidan, ilohiy ramz kaptar shaklida tushib kelganida, Isoning Masih sifatida moylanganini qabul qilish tarzida ifodalanadi, bu esa 2001-yil 11-sentabrni timsollaydi. U Isoning Xudoning ilohiy O‘g‘li ekanini anglashni ham, shuningdek, Isoning O‘zining ilohiy zotiga qulagan insoniyatning tanasini qabul qilgani bois, U Inson O‘g‘li ham ekanini ham o‘z ichiga oladi.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Bu haqiqatlar, 2001-yil 11-sentabrdan keyin bo‘lgani kabi, ikki toifa sajda qiluvchilarni yuzaga keltiradi. Bu ikki toifa Exeter lager yig‘inida namoyon bo‘lgan edi, chunki o‘sha lager yig‘inida Watertowndan bo‘lgan, Samuel Snow orqali taqdim etilgan Yarim Tun Nidosi xabarini rad etgan bir guruh tomonidan bir chodir tiklangan edi. Ular qalbaki yig‘inlar o‘tkazdilar; bu yig‘inlar shu qadar baland va hissiyotga berilgan ediki, Snow yig‘inlarining rahbarlari ularning oldiga borib, ovozlarini pasaytirishlarini aytdilar. Lager yig‘inida ikki toifa oshkor bo‘ldi, va ikkalasi ham o‘zlarini suv bilan bog‘liq deb e’tirof etdilar, ammo ulardan biri qalbaki edi va moysiz bo‘lgan nodonlarni ifodalar edi. Exeter chodiridagi guruh shahar bo‘lgan lashkar edi, u ayni vaqtda bir qal’a ham edi, chunki ular Yarim Tun Nidosi xabari paytida qudratli bir lashkar sifatida tiriltiriladigan Hizqiyolning o‘lik, quruq suyaklarini timsollashtirar edilar.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “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.”

Bu ikki toifa namoyon bo‘ladigan tarixda Butrus ikkala toifani ham ifoda etgan. Uning Isoni Masih va Xudoning O‘g‘li deb tan olgan e’tirofi Muqaddas Ruhning ilhomi bilan yuzaga kelgan edi, chunki Masih unga ochiq aytgan edi: “Buni senga et bilan qon ayon qilgani yo‘q, balki osmondagi Otam ayon qildi.” So‘ng Iso shogirdlariga xoch haqida xabar berganida, o‘sha lahzada Muqaddas Ruhning ta’sirisiz qolgan Butrus Masihni chetga olib, “Uni koyiy boshladi va dedi: Sendan yiroq bo‘lsin, Yo Rabbiy; bu senga aslo bo‘lmaydi. Lekin U o‘girilib, Butrusga dedi: Yo‘qol ko‘zimdan, shayton; sen Menga vasvasasan, chunki sen Xudoning ishlarini emas, insonlarning ishlarini o‘ylaysan.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “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.”

Butrusning hissiy jo‘shqini Samuel Snow Yarim tun faryodi xabarini taqdim etayotgan paytda Watertowndagi chodirda yuz berayotgan hissiy sajda bilan muvofiq edi. O‘sha darajada Butrus bir yuz qirq to‘rt ming orasida bo‘lishga nomzod bo‘lganlarni ifodalaydi. O‘sha nomzodlar moyga ega bo‘lgan bir toifani ifodalaydi; bu moy Muqaddas Ruhdir, u xabardir va u fe’l-atvordir; boshqa toifa esa moyga ega emas. Kesariya Filippi voqealari manzarasida Masih “Quddusga borishi, oqsoqollar, bosh ruhoniylar va kotiblardan ko‘p azob chekishi, o‘ldirilishi va uchinchi kuni qayta tirilishi kerakligini” ochib bera boshladi.

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

O‘sha voqealar xochda haqiqatan ham bajo bo‘lganida, shogirdlarning hafsalasi pir bo‘lishi — Sister White 1844-yil 22-oktabrdagi hafsalapirlikni, shuningdek ibroniylarning Qizil dengizdan o‘tish paytida, Fir’avn lashkari ularni quvib yaqinlashib kelayotgan va oldilarida dengiz suvlari turgan vaqtdagi hafsalapirligini tasvirlash uchun qo‘llagan tarixdir. Bu guvohliklarning barchasi yaqin orada keladigan yakshanba qonunini ko‘rsatadi, va Doniyor o‘n birinchi bobining o‘n uchdan o‘n beshinchi oyatlarigacha bo‘lgan qismining vahiy qilinishi o‘sha yakshanba qonuniga olib boradigan voqealarning guvohligini taqdim etadi. Shunday qilish bilan ular, shuningdek, “Doniyor bashoratining oxirgi kunlarga taalluqli qismi”ni ham ifodalaydi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

> “Turlar va antiturlarni sinchiklab o‘rganish shunday xulosaga olib keldiki, Masihning xochga mixlanishi Isroilga berilgan yillik marosimlar turkumida Fisih qo‘zisi so‘yilgan ayni kunda sodir bo‘lgan. Kaforat kunida timsollangan muqaddasxonani poklash marosimi ham — yettinchi oyning o‘ninchi kuniga to‘g‘ri keladigan o‘sha hodisa — xuddi shuningdek, timsolda nishonlangan yilning ayni kunida sodir bo‘lishi kerak emasmi? (qarang: The Great Controversy, 399). Bu, Musoning vaqt hisobi bo‘yicha haqiqiy hisobga ko‘ra, 22-oktabrga to‘g‘ri kelardi. 1844-yil avgust oyining boshida, Nyu-Hempshir shtatining Ekseter shahrida bo‘lib o‘tgan lager yig‘inida, bu qarash ilgari surildi va u 2300 kun haqidagi bashoratning amalga oshish sanasi sifatida qabul qilindi. Matto 25:1–13 dagi o‘n bokira qiz haqidagi masal alohida ahamiyat kasb etdi — kuyovning kechikishi, nikohni kutayotganlarning kutishi va mudrashi, yarim tunda yangragan nido, eshikning yopilishi va hokazo. Masihning 22-oktabrda kelishi haqidagi xabar “yarim tun nidosi” nomi bilan mashhur bo‘ldi. “‘Yarim tun nidosi’, — deb yozgan Ellen White, — ‘minglab imonlilar tomonidan e’lon qilindi.’ U yana shuni qo‘shimcha qildi:”

> “‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

> “‘[Yettinchi oy] harakati toshqin to‘lqindek mamlakat bo‘ylab swept. Shahardan shaharga, qishloqdan qishloqqa va chekka qishloq joylargacha u kirib bordi, toki Xudoning kutayotgan xalqi to‘liq uyg‘onmaguncha.—Buyuk Kurash, 400.’”

> “The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

> Xabarning qanday tezlik bilan tarqalganini L. E. Froom tomonidan iqtibos keltirilgan yozuvchilar tasvirlab beradilar:

> “‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “Bates Exeter xabarining ‘go‘yo shamol qanotlarida uchgandek’ tarqalganini qayd etgan. Erkaklar va ayollar temiryo‘l va suv orqali, dilijans va otlarda, kitoblar va gazetalar bog‘lamlarini olib, ularni ‘kuz barglaridek mo‘l-ko‘l’ tarqatib shoshildilar. White shunday degan edi: ‘Oldimizdagi ish shu keng maydonning har bir qismiga uchib borish, ogohlantirish ovozini yangratish va uxlab yotganlarni uyg‘otish edi.’ Wellcome esa bu harakat to‘g‘on qo‘yib yuborilgan suvlar kabi otilib chiqqanini qo‘shimcha qiladi. Pishib yetilgan don dalalari o‘rilmay tik holda qoldi, va to‘liq yetilgan kartoshkalar yerda kovlanmay qoldi. Rabbimizning kelishi yaqin edi. Endi bunday yerga oid narsalar uchun vaqt yo‘q edi.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

> “Harakatning guvohi va ishtirokchisi sifatida, Ellen White shiddat bilan jadallashib borayotgan ishning xususiyatini shunday tasvirlagan:

> “‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

> «Imonlilar o‘zlarining shubha va sarosimalari bartaraf etilganini ko‘rdilar, umid va jasorat esa ularning qalblariga jon bag‘ishladi. Bu ish, Xudoning Kalomi va Ruhi boshqaruvchi ta’sirisiz insoniy hayajon bo‘lganida har doim namoyon bo‘ladigan o‘sha ifrotlardan xoli edi…. U har bir asrda Xudoning ishini belgilab turadigan xususiyatlarni o‘zida mujassam etgan edi. Unda jo‘shqin ekstaz quvonchi kam edi, ammo buning o‘rniga qalbni chuqur tekshirish, gunohni e’tirof etish va dunyodan voz kechish bor edi. Rabbiy bilan uchrashishga tayyorgarlik ko‘rish iztirob chekayotgan ruhlarning yuki edi….»

> “‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

> “‘Havoriylar davridan buyon yuzaga kelgan barcha buyuk diniy harakatlar ichida, 1844-yil kuzidagi harakat qadar insoniy nomukammallikdan va Shaytonning hiylalaridan xoli bo‘lgani yo‘q. Hatto hozir ham, ko‘p yillar o‘tganidan keyin [1888], o‘sha harakatda ishtirok etgan va haqiqat poydevori ustida sobit turganlarning barchasi o‘sha muborak ishning muqaddas ta’sirini hanuz his qiladilar va uning Xudodan bo‘lganiga guvohlik beradilar.—O‘sha manba, 400, 401.’”

> “In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

> “Mamlakat bo‘ylab yoyilib, minglab insonlarni Ikkinchi Advent birodarligiga jalb etayotgan ishning dalillariga, hamda turli jamoatlardan bo‘lgan qariyb ikki yuz nafar xizmatkorning xabarni yoyishda birlashganiga qaramay, [Qarang: C. M. Maxwell, Tell it to the world, 19, 20-betlar.] protestant jamoatlari umuman olganda uni rad etdilar va Masihning tez orada kelishiga bo‘lgan ishonchning yoyilishiga yo‘l qo‘ymaslik uchun o‘z ixtiyorlaridagi barcha vositalardan foydalandilar. Hech kim jamoat ibodat xizmatida Isoning tez orada kelishi umidi haqida gapirishga jur’at eta olmas edi, biroq bu hodisani kutayotganlar uchun ahvol butunlay boshqacha edi.”

> “Ellen White told what it was like:

> “Ellen White bu qanday bo‘lganini bayon qilgan:

> “‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

> “‘Har bir lahza menga qadrli va nihoyatda muhim bo‘lib tuyulardi. Biz abadulabad uchun ish qilayotganimizni his etardim, beparvo va qiziqishsiz bo‘lganlar esa eng katta xatar ostida ekanini anglar edim. Mening imonimga hech narsa soya solmas edi, va men Isoning qimmatli va’dalarini o‘zimniki qilib qabul qilardim….

> “‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

> “‘Qalblarni sinchiklab tekshirish va kamtarona e’tirof bilan biz ibodat ila kutish vaqtigacha yetib keldik. Har tong biz hayotlarimiz Xudo oldida to‘g‘ri ekanining dalilini qo‘lga kiritishni eng birinchi vazifamiz deb hisoblardik. Agar muqaddaslikda ilgarilamayotgan bo‘lsak, albatta orqaga ketayotgan bo‘lishimizni angladik. Bir-birimizga bo‘lgan qiziqishimiz ortdi; biz ko‘p ibodat qildik, bir-birimiz bilan va bir-birimiz uchun.”

> “‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

> “‘Biz Xudo bilan muloqot qilish va Unga iltijolarimizni taqdim etish uchun bog‘lar va daraxtzorliklarda to‘planar edik; Uning tabiiy yaratiqlari qurshovida bo‘lganimizda, Uning huzurini yanada ravshanroq his qilardik. Najot quvonchlari biz uchun yegulik va ichimligimizdan ham ko‘ra zarurroq edi. Agar bulutlar ongimizni to‘sib qo‘ysa, Rabbimiz tomonidan qabul qilinganligimiz haqidagi ong ularni tarqatib yubormaguncha, biz na dam olishga, na uxlashga jur’at etardik.—James White va Ellen G. White’ning Hayot Lavhalari (1880), 188, 189.” Arthur White, Ellen White Biografiyasi, 1-jild, 51, 52.

Back to Articles