Article

# Panium - Number Nine

Panium — To‘qqizinchi raqam

Fourth Line

To‘rtinchi qator

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Janub podshohi g‘azabga to‘lib, chiqib, u bilan, ya’ni shimol podshohi bilan jang qiladi; va u buyuk bir lashkarni safarbar etadi; lekin u lashkar uning qo‘liga topshiriladi. Va u lashkarni yo‘q qilgach, uning yuragi mag‘rurlanadi; va u o‘n minglab kishilarni qulatadi; ammo bundan u quvvat topmaydi. Doniyor 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

O‘n birinchi va o‘n ikkinchi oyatlar Putinning Ukraina va Yevropa Ittifoqi ustidan qozongan g‘alabasini hamda Ptolemeyning miloddan avvalgi 217-yilda Rafiya jangidagi g‘alabasi va o‘n ikkinchi oyatdagi halokati orqali tasvirlanganidek, Ukraina urushidagi g‘alabasidan keyin Putin uchun yuz beradigan oqibatlar va inqirozlarni ko‘rsatadi. Bu oyatlardagi mavzu janub podshohining yuksalishi va qulashidir.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Shu paytgacha maqolalarda o‘n birinchi bobdagi bashoratli qatorlarning asosiy mavzulari aniqlab kelindi. Oldinga, bob bo‘ylab davom etishimizdan avval, o‘n birinchi oyatga biroz ko‘proq vaqt ajratish lozim. Doniyor 11-bob, 11-oyat Vahiy 11-bob 11-oyatga mos keladi.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Va uch yarim kundan keyin Xudodan kelgan hayot ruhi ularga kirdi, va ular oyoqqa turdilar; va ularni ko‘rganlarning ustiga buyuk qo‘rquv tushdi. Vahiy 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

2023 yilda tubsiz chuqurlikdan chiqqan hayvon tomonidan o‘ldirilgan ikki guvoh oyoqqa turdi. Respublikachi shoxning guvohligi 2015 yilda Donald Trampning prezidentlikka nomzodini qo‘yishini e’lon qilishi bilan boshlangan edi; 2020 yilda esa ajdarho — dunyodagi globalistlar bilan ifodalangan kuch, hamda Demokratik partiya bo‘lgan globalistlar Respublikachi partiyadagi globalistlar (RINO’lar) bilan birgalikda saylovni o‘g‘irlab, Jo Baydenni o‘rnatdilar va shu tariqa Donald Trampni ko‘chada o‘ldirdilar. Future for America xizmati bilan ifodalangan protestant shoxi esa Nashvillga Islom tomonidan hujum bo‘lishini tasvirlagan xato bashoratni targ‘ib qilgani orqali o‘ldirildi. 2023 yilda Respublikachi va protestant shoxlarning har ikkisi ham tiriltirildi. O‘n birinchi oyat 2014 yilda boshlangan Ukraina urushini Putinning va Rossiyaning yakuniy g‘alabasigacha bo‘lgan davr orqali belgilab beradi.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

O‘n birinchi oyat — umuman olganda, Adventizm uchun hukmda yakun topadigan ko‘rgazmali sinovdir; shuningdek, 9/11 haqidagi nurni va uchinchi voyening kelganini qabul qilganlar uchun ham shundaydir, biroq, avvalo, 2023-yil iyulidan beri bosqichma-bosqich muhrdan ochib borilgan bashorat nuri oldida javobgar hisoblanadiganlar uchundir.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

1989-yilda Adventizmning rahbariyatidan chetlab o‘tildi; bu narsa o‘sha bashoratli davrda Masihning tug‘ilishi orqali timsollashtirilgan edi. Masih suvga cho‘mganida, U Xristian Jamoatining “poydevori” bo‘lgan shogirdlarni chaqira boshladi; shu tariqa bu 9/11 ni timsollashtiradi, o‘sha paytda uchinchi voy bo‘lgan Islomning kirib kelishi bilan Rabbiy O‘z xalqini Yeremiyoning qadimiy yo‘llariga qaytardi, bu yo‘llar Adventizmning poydevorlarini ifodalaydi. 9/11 da tiriklarning hukmi Xudoning uyidan boshlandi, va Adventizm Vahiy o‘n sakkizinchi bobdagi farishtaning nurini yahudiylar Isoni Masih sifatida rad etganlari qadar shubhasiz rad etdi. Vahiy o‘n sakkizinchi bobdagi farishtaning nurini qabul qilganlar esa keyin 2020-yil 18-iyuldagi umidsizlik orqali sinovdan o‘tkazildilar.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

2023-yil iyul oyida Doniyor 11-bob 11-oyatning nuri hozirgi haqiqatning tashqi chizig‘ini belgilab beradi. Doniyor 11-bob 11-oyatda topiladigan tashqi bashoratli bajo bo‘lishning o‘sha nuri Vahiy 11-bob 11-oyatdagi tiriltirilgan bokira qizlarga ochib berildi. Vahiy, Doniyor tashqi tarix sifatida ochib beradigan narsani ichki tarix sifatida aniqlab beradi.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

2023-yilning iyul oyidan boshlab ochilgan nurni ko‘rib chiqqanlar ikki alohida toifani ifodalaydi, chunki 2023-yil iyulidan keyin bir vaqtlar birga yurgan, ammo endi birga yurmayotganlar allaqachon mavjud. Hukm bosqichma-bosqichdir va 9/11 dan boshlab Yettinchi kun Adventistlar jamoatiga Miller va uning hamkorlari tomonidan qabul qilingan “payg‘ambarlik talqini qoidalari”ni rad etganidan tavba qilishi uchun “tavba qilish vaqti” berildi; bu qoidalarni ular 1863-yildan boshlab tobora ko‘proq rad etib kelganlar. 9/11 dan 2020-yil 18-iyulgacha Yettinchi kun Adventistlar jamoatiga tavba qilish uchun so‘nggi imkoniyat berildi, va o‘sha paytda 2020-yildagi Nashville e’lonida ishtirok etganlar sinovdan o‘tkazildi. Iyul oyida poklanishning yakuniy bosqichi Daniel va Vahiy kitoblarining o‘n birinchi boblaridagi o‘n birinchi oyatlar orqali ifodalanadi.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Aynan mana shu sinov jarayonida uch sinovning ikkinchisi amalga oshadi. Ikkinchi sinov ko‘rish bilan bog‘liq sinov bo‘lib, undan oldin ishtaha sinovi keladi va u uchinchi sinov bilan yakunlanadi; bu uchinchi sinov esa avvalgi ikki sinovdan farqli ravishda lakmus sinovidir. Bokira qizlar Yarim tunda “Mana, Kuyov kelmoqda”, degan chaqiriqdan uyg‘onganlarida, bir toifa zarur moyga ega bo‘ladi, boshqasi esa yo‘qoladi. Millerchilar aynan shu tajribani bajo keltirdilar va shunday qilish orqali ular bashoratning ham tashqi, ham ichki yo‘nalishini tushunganliklarini namoyon etdilar.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Ular yiqilgan protestant jamoatlarini Bobilning qizlari deb aniqlash orqali ikkinchi farishtaning xabarini e’lon qilganlarida, ular o‘z tajribalaridan tashqaridagi bir xabarni e’lon qilayotgan edilar. Yarim Tun Faryodi xabarini e’lon qilishlari uchun esa, avvalo, o‘zlarini kechikish davrida bo‘lgan bokiralar sifatida ko‘rishlari zarur edi. 2023-yil iyulidan beri Doniyor kitobining o‘n birinchi bobidagi hamda Vahiy kitobining o‘n birinchi bobidagi o‘n birinchi oyatda ichki va tashqi xabarlar hozirgi haqiqat sifatida ochib berildi.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

Doniyor kitobining birinchi bobida ikkinchi va ko‘rinadigan sinov shunda bo‘ldiki, ular Doniyor hamda uch sodiq yigitning yuz-ko‘rinishi Bobil taomini yeganlarning “ko‘rinishi”dan ko‘ra chiroyliroq va semizroq ekanini topdilar. Ikkinchi bobda esa ko‘rinadigan sinov, yashirin xabarni to‘g‘ri talqin etishni talab qiladigan bashoratli sinov sifatida namoyon bo‘ladi; bu xabar oxir-oqibat Muqaddas Kitob bashoratidagi shohliklarning tasviri ekani ko‘rsatiladi. Doniyor kitobining birinchi, ikkinchi va uchinchi boblari Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi, ikkinchi va uchinchi farishtalarni ifodalaydi.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Vahiy kitobining o‘n to‘rtinchi bobidagi ikkinchi farishta Millerchilar tarixining tashqi xabariga murojaat qiladi, Doniyor kitobining ikkinchi bobi ham bashorat tarixidagi hayvonlar surati orqali tashqi chiziqqa murojaat qiladi. Birinchi bobdagi ko‘rgazmali sinov Doniyor va uch sodiq yigitga asoslangan bo‘lib, shu sababli u ichki chiziqdir. Doniyor kitobining birinchi uch bobi bilan Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta o‘rtasidagi parallellik orqali ifodalangan bashoratning tashqi va ichki chiziqlari, ikkinchi farishta xabarining Millerchilar tomonidan bajo keltirilganiga yana bir guvohlik hosil qiladi.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Millerchilar Yarim tun nidosi haqidagi e’lonni bajo keltirganlarida ham tashqi, ham ichki xabarni e’lon qildilar. Ularning tashqi xabari Vahiy kitobining o‘n to‘rtinchi bobi ikkinchi farishtasining xabari edi; shu tariqa Millerchilarning xabari ikkinchi farishta hamda Doniyorning ikkinchi bobidagi but-surat bilan bevosita bog‘lanadi. Bu but-surat Muqaddas Kitob bashoratidagi tashqi shohliklarni haqiqiy Bobil davridan boshlab insoniyat sinov muddatining yakunida nihoyasiga yetadigan zamonaviy Bobilgacha ifodalaydi. Millerchilar yana Bobilning tashqi xabari bilan bog‘lanadilar. Doniyorning ko‘rish bilan bog‘liq sinovi u tanlagan taomga asoslangan edi, yerga bir oyog‘ini va dengizga ikkinchi oyog‘ini qo‘yib tushgan Vahiy kitobining o‘ninchi bobidagi birinchi farishtaning esa ochiq turgan kichik kitobi bor edi; Yuhannoga o‘sha kitobni yeyish amr etilgan edi. Birinchi farishta ishtaha orqali ifodalanadi va undan keyin ko‘rish sinovi keladi. Ko‘rish sinovi haqiqatning ham ichki, ham tashqi yo‘nalishini o‘z ichiga oladi.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Doniyor kitobining o‘n birinchi bobidagi o‘n birinchi oyat, Vahiy kitobining o‘n birinchi bobidagi o‘n birinchi oyat bilan parallel holda, ikki tomonlama ko‘rinadigan sinovni ifodalaydi. Bu sinov litmus sinovida yakunlanadi; o‘shanda bokiralar o‘zlarida moy bor-yo‘qligini namoyon qiladilar. Bu namoyon bo‘lish Amerika Qo‘shma Shtatlaridagi yakshanba qonunida sinov muddatining yopilishidan sal oldin sodir bo‘ladi. Yakshanba qonunidagi sinov muddatining yopilishi 1844-yil 22-oktabr orqali timsol qilingan edi. 1844-yil 22-oktabrdan sal oldin, 1844-yil 17-avgustda, Millerchilar bu xabarni Amerika Qo‘shma Shtatlarining sharqiy qirg‘oqlari bo‘ylab toshqin to‘lqindek yoydilar.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

1989 yil — Daniel kitobi muhrdan ochilgan oxirzamon vaqti bo‘lib, Daniel kitobi muhrdan ochilganda, har doim bilimning ortishi yuz beradi; bu esa sajda qiluvchilarning ikki sinfini vujudga keltiradi. 1989 yil — 1798 yilda birinchi farishtaning kelishi bilan timsollangan o‘sha uch sinov belgilarining birinchisidir. Birinchi farishta 1840 yil 11-avgustda tushganida, u 9/11 da Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning tushishini timsolladi. Millerchilar tarixidagi birinchi umidsizlik ikkinchi farishtaning kelishini belgiladi hamda 2020 yil 18-iyulni va kechikish vaqtining boshlanishini timsolladi. Millerchilar ikkinchi farishtaning xabariga va o‘zlarining o‘n bokira haqidagi masaldagi bokiralar ekanliklariga bosqichma-bosqich uyg‘ondilar. Ular 1844 yil avgust oyidagi Exeter lager yig‘inida to‘liq uyg‘ondilar. Bir yuz qirq to‘rt ming kishi 2023 yil iyul oyida, Yarim tun faryodi xabari bosqichma-bosqich muhrdan ochila boshlagan paytda uyg‘otildi.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Millerchilarning Exeterdagi kutish vaqti nihoyasiga yetdi; xuddi Iso Lazarning tirilishi orqali Lazarning oilasi uchun ham u nihoyasiga yetganidek; bu tirilish Masih xizmatining tojlovchi amali bo‘ldi, Lazarning o‘zi esa Uning xizmatining “muhri”ga aylandi. Lazarning tirilishi kutish vaqtining tugashini va Xudoning xalqining muhrlanishini belgilaydi. So‘ng kelgan Tantanali Kirish Millerchilar tarixidagi Yarim Tun Nidosi xabarining e’lon qilinishini oldindan tasvirladi. Daniel kitobining o‘n birinchi bobidagi o‘n birinchi oyatning mavzusi janub shohining ko‘tarilishi va qulashidir, va bu o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan Panium jangiga olib boradi. O‘sha oyatlar lakmus qog‘ozi bo‘lib, o‘n oltinchi oyatda bayroq sifatida ko‘tarilishi lozim bo‘lgan erkaklar va ayollarning peshonalariga muhr qo‘yiladigan joydir.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

O‘n beshinchi oyat Panium jangida amalga oshdi; bu Masihning Qaysariya Filipiga tashrifi bilan mos keladi. Aynan o‘sha yerda, Qaysariya Filipida, Masih Simon Barjona ismini Butrusga o‘zgartirdi va bu bir yuz qirq to‘rt ming kishining muhrlanishini belgiladi. O‘sha paytdan boshlab, yaqinlashib kelayotgan xochning nuri shogirdlarga ochib berildi. Masih xochdan sal oldin Simonning ismini Butrusga o‘zgartirganida, bu Exeter va Lazarusning litmus sinovi bilan mos tushib, Quddusga tantanali kirishga olib bordi. 12-avgustdan 17-avgustgacha bo‘lgan Exeter lager yig‘ilishi Doniyor va Vahiyning o‘n birinchi boblaridagi yakshanba qonunining zilzilasi bo‘lgan larzadan oldingi haqiqatda yakuniy qaror topishni ifodalaydi.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Battle Creekdagi ish ham xuddi shu tartibdadir. Sanitariydagi rahbarlar imonsizlar bilan aralashib ketdilar, ularni o‘z kengashlariga ozmi-ko‘pmi kiritdilar, biroq bu xuddi ko‘zlari yumilgan holda ish tutishga o‘xshaydi. Ular har qanday paytda boshimizga nima yog‘ilishi mumkinligini ko‘ra oladigan farosatdan mahrumdirlar. Umidsizlik, urush va qon to‘kish ruhi mavjud bo‘lib, bu ruh zamonning tamomila oxirigacha tobora kuchayib boradi. Xudoning xalqi peshonalarida muhrlangani zahoti — bu ko‘rinadigan biror muhr yoki belgi emas, balki haqiqatda ham aqliy, ham ruhiy jihatdan shunday mustahkam qaror topishki, ularni qimirlatib bo‘lmasin — Xudoning xalqi muhrlanib, silkinishga tayyor bo‘lishi bilanoq, u keladi. Darhaqiqat, u allaqachon boshlangan. Xudoning hukmlari hozir yurt uzra kelmoqda, toki bizga ogohlantirish bersin, shunda biz nima kelayotganini bilaylik.” Manuscript Releases, 10-jild, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Yuz qirq to‘rt ming kishining muhrlanishi Exeter lager yig‘ini, Masihning Simunning ismini Butrusga o‘zgartirishi va Lazarusning tirilishi orqali ifodalangan edi. O‘sha tirilish Vahiy kitobining o‘n birinchi bobidagi ikki guvohning tirilishini timsollaydi. O‘ndan o‘n oltigacha bo‘lgan oyatlar qirqinchi oyatning yashirin tarixini ifodalaydi. Qirqinchi oyatning yashirin tarixining muhrdan ochilishi o‘n birinchi oyatning tarixiy bajo bo‘lishi va Ukraina urushi doirasida boshlandi. 2023 yilning iyul oyidan buyon o‘sha yashirin tarix Yahudo qabilasining Arsloni tomonidan muhrdan ochilish jarayonida bo‘lib kelmoqda.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Vahiy kitobining o‘n birinchi bob, o‘n birinchi oyatida yuz qirq to‘rt mingning safida bo‘lishga nomzod bo‘lganlar tiriltirilgan paytda, Yakshanba qonuni davrida sinov muddati yopilishidan oldin o‘tilishi lozim bo‘lgan ko‘rinadigan bashoratli sinov — Opa Uayt vahshiyning surati sinovi deb ta’riflagan sinov — boshlandi.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Rabbiy menga ochiq-oydin ko‘rsatdiki, hayvonning surati sinov muddati yopilishidan oldin shakllantiriladi; chunki u Xudoning xalqi uchun buyuk sinov bo‘lib, u orqali ularning abadiy taqdiri hal etiladi. Sizning pozitsiyangiz shu qadar chalkash va o‘zaro zidliklar aralashmasidan iboratki, undan juda ozchilik aldanadi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Vahiy 13-bobda bu mavzu aniq bayon etilgan; [Vahiy 13:11–17, iqtibos keltirilgan].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu Xudoning xalqi muhrlanishidan oldin boshdan kechirishi lozim bo‘lgan sinovdir. Uning qonuniga rioya qilish va qalbaki shanbani qabul qilishdan bosh tortish orqali Xudoga sadoqatini isbotlaganlarning barchasi Rabbiy Xudo Yahovaning bayrog‘i ostidan o‘rin oladi va tirik Xudoning muhrini qabul qiladi. Samoviy kelib chiqishga ega bo‘lgan haqiqatdan voz kechib, yakshanba shanbasini qabul qiladiganlar esa mahluqning tamg‘asini qabul qiladilar.” Manuscript Releases, volume 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Tashqi bashorat yo‘li Doniyor 11-bobning 11-oyati tarixida muhrdan yechiladi, ichki yo‘l esa Vahiy 11-bob 11-oyatda muhrdan yechiladi. Tashqi yo‘l tiriklarning hukmi davrida, jamoat va davlatning jamoat munosabat ustidan nazorat qiladigan tarzdagi birikmasini ifodalovchi hayvonning surati qanday shakllanishini aniqlab beradi. Ichki yo‘l esa tiriklarning hukmi davomida ilohiylik bilan insoniyatning birikmasini ifodalovchi Masihning surati qanday shakllanishini aniqlab beradi.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Uchinchi farishtaning va bir yuz qirq to‘rt ming kishining islohot harakati oxirzamonda, Doniyor o‘n birinchi bobining o‘ninchi oyatida tasvirlanganidek, 1989 yilda boshlandi. Shundan so‘ng Doniyor o‘n ikkinchi bobining mukammal bajo bo‘lishi boshlandi.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> U shunday dedi: «Yo‘lingdan qolma, ey Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha berk va muhrlangan holda qoladi. Ko‘plar poklanadi, oppoq qilinadi va sinaladi; ammo fosiqlar fosiqlik qilaveradilar; fosiqlardan hech biri tushunmaydi; lekin donolar tushunadilar». Doniyor 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

O‘n birinchi bobning o‘ninchi oyati birinchi farishta orqali Xudodan qo‘rqish sifatida ifodalangan “poklanish jarayoni”ning boshlanishini anglatadi. O‘n birinchi va o‘n ikkinchi oyatlar bir yuz qirq to‘rt ming kishining oq qilingani ifodalangan joyni bildiradi. Zakariyo kitobi o‘sha tajribani aniqlab beradi.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Va u menga Egamizning farishtasi oldida turgan oliy ruhoniy Yoshuani, hamda unga qarshilik ko‘rsatish uchun uning o‘ng tomonida turgan Shaytonni ko‘rsatdi. Va Egamiz Shaytonga dedi: “Ey Shayton, Egamiz seni koyisin; ha, Quddusni tanlagan Egamiz seni koyisin: bu olovdan yulib olingan bir cho‘g‘ emasmi?” Endi Yoshua iflos kiyimlarga burkangan holda farishta oldida turar edi. Shunda u o‘z huzurida turganlarga javob berib dedi: “Uning ustidan iflos kiyimlarni yechib olinglar.” So‘ng unga dedi: “Mana, Men sening gunohingni sendan soqit qildim va senga bayramona kiyimlar kiydiraman.” Va men dedim: “Uning boshiga pok sallani qo‘ysinlar.” Shunday qilib, uning boshiga pok salla qo‘ydilar va unga kiyimlar kiydirdilar. Egamizning farishtasi esa yonida turar edi. Zakariyo 3:1–5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

Ushbu parcha Masihning Oliy Ruhoniy sifatidagi yakuniy xizmatida bajo bo‘ladi va bir yuz qirq to‘rt ming kishining muhrlanishini ifodalaydi.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> “Zakariyoning Yoshuo va Farishta haqidagi vahiyi buyuk kafforat kunining yakuniy manzaralarida Xudoning xalqining tajribasiga o‘ziga xos kuch bilan tatbiq etiladi. O‘shanda qoldiq jamoat buyuk sinov va iztirobga duchor etiladi. Xudoning amrlarini va Isoning imonini tutadiganlar ajdaho va uning lashkarlarining g‘azabini his etadilar. Shayton dunyoni o‘z fuqarolari deb biladi; u hatto Masihiylikni da’vo qiluvchi ko‘plab kishilar ustidan ham nazoratni qo‘lga kiritgan. Ammo mana, uning hukmronligiga qarshilik ko‘rsatayotgan kichik bir jamoa bor. Agar u ularni yer yuzidan o‘chirib tashlay olsa, uning g‘alabasi to‘liq bo‘lur edi. U Isroilni yo‘q qilish uchun butparast xalqlarga qanday ta’sir ko‘rsatgan bo‘lsa, yaqin kelajakda ham Xudoning xalqini yo‘q qilish uchun yer yuzining yovuz kuchlarini qo‘zg‘atadi. Odamlardan ilohiy qonunni buzgan holda insoniy farmonlarga itoat ko‘rsatish talab etiladi.” Payg‘ambarlar va Shohlar, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Buyuk poklanish kunining yakunlovchi manzaralari” avvalo yuz qirq to‘rt mingning muhrlanishidir; shundan keyin hozirda Bobil ichida bo‘lgan Xudoning boshqa farzandlarining muhrlanishi keladi.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Xudoning xalqi U zot huzurida jonlarini xo‘rlab, qalb pokligini iltijo qilar ekanlar, shunday amr beriladi: ‘Kir kiyimlarni yechib oling’; va dalda beruvchi so‘zlar aytiladi: ‘Mana, Men sening gunohingni sendan ketkazdim, seni almashtirilgan kiyimlar bilan kiydiraman.’ Zakariyo 3:4. Masihning solihligining beg‘ubor libosi sinalgan, vasvasaga duchor bo‘lgan, sodiq Xudo farzandlari ustiga kiydiriladi. Nafratlangan qoldiq shonli kiyimlarga burkanadi va endi hech qachon dunyoning buzuqliklari bilan bulg‘anmaydi. Ularning ismlari Qo‘zining hayot kitobida saqlanib qoladi, barcha asrlarning sodiqlari qatoriga yozib qo‘yiladi. Ular aldaguvchining hiylalariga qarshi turganlar; ajdahoning na’rasi ularni sadoqatidan qaytarmagan. Endi ular vasvasachining makrlaridan abadulabad omondirlar. Ularning gunohlari gunohning muallifiga yuklanadi. Ularning boshlariga ‘chiroyli sallа’ qo‘yiladi.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Shayton o‘z ayblovlarini ilgari surayotgan bir paytda, ko‘rinmas muqaddas farishtalar u yoqdan bu yoqqa yurib, sodiq kishilarning ustiga tirik Xudoning muhrini qo‘ymoqda edilar. Bular — Peshonalariga Otaning ismi yozilgan holda Qo‘zi bilan birga Sion tog‘ida turganlardir. Ular taxt oldida yangi qo‘shiqni kuylaydilar; bu qo‘shiqni yerdan najot topgan yuz qirq to‘rt mingdan boshqa hech kim o‘rgana olmaydi. ‘Bular Qo‘zi qayerga bormasin, Unga ergashadiganlardir. Bular odamlar orasidan Xudoga va Qo‘ziga ilk hosil bo‘lish uchun najot topganlardir. Ularning og‘zidan hiyla topilmadi, chunki ular Xudoning taxti oldida aybsizdirlar.’ Vahiy 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> “Endi Farishtaning quyidagi so‘zlari to‘liq bajo bo‘ldi: ‘Endi eshit, ey oliy ruhoniy Yoshua, sen va oldingda o‘tirgan hamrohlariң; chunki ular hayrat uyg‘otadigan kishilardir; zero, mana, Men O‘z Qulim — Novdani keltiraman.’ Zakariyo 3:8. Masih O‘z xalqining Najotkori va Xaloskorı sifatida namoyon bo‘ladi. Endi, haqiqatan ham, qoldiq xalq ‘hayrat uyg‘otadigan kishilar’dir, chunki ularning musofirlik yo‘lidagi ko‘z yoshlari va xorlanishi Xudo va Qo‘zining huzurida quvonch hamda sharafga o‘rin bo‘shatadi. ‘O‘sha kunda Egamizning Novdasi go‘zal va ulug‘vor bo‘ladi, yurt hosili esa Isroildan omon qolganlar uchun a’lo va ko‘rkam bo‘ladi. Va shunday bo‘ladiki, Sionda qolgan va Quddusda saqlanib qolgan kishi muqaddas deb ataladi, ya’ni Quddusda tiriklar qatoriga yozilgan har bir kishi.’ Ishayo 4:2, 3.” Payg‘ambarlar va Shohlar, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Muhrlanish — Doniyorning “poklangan, oqartirilgan va sinalgan” degan ifodasidagi ikkinchi bosqichdir. O‘n birinchi va o‘n ikkinchi oyatlar Rossiyaning — janub podshohining bashoratdagi timsoli bo‘lgan qudratning — Panium jangidan oldin sodir bo‘ladigan so‘nggi yuksalishi va qulashini ko‘rsatadi; bu jang o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bayon etilgan. Bir yuz qirq to‘rt ming kishi buyuk Kafforat kunining yakuniy manzaralarida Masih tomonidan o‘zlarining iflos kiyimlaridan forig‘ qilingach, ularga “go‘zal sallasi” beriladi; bu Doniyorning qirmizi libos va oltin zanjir bilan birga uchinchi hokim etib ko‘tarilishidir. Bu, shuningdek, Yusufga berilgan oltin zanjir, uning ikkinchi hokim etib ko‘tarilishi va podshohning uzug‘i hadyasidir. “Uzuk” hukmdor o‘z qonunlarini podshohona muhr bilan tasdiqlash uchun ishlatgan shohona muhrni ifodalaydi.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Doro Daniel sherlar orasiga tashlangan o‘rani o‘zining muhr uzugi bilan muhrladi.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Shunda shoh amr berdi, va Doniyorni olib kelib, sherlar uyasiga tashladilar. So‘ng shoh Doniyorga gapirib dedi: Sen muttasil xizmat qiladigan Xudoying seni qutqaradi. Va bir tosh keltirilib, uya og‘ziga qo‘yildi; shoh esa uni o‘z muhr uzugi bilan va amaldorlarining muhrlari bilan muhrladi, toki Doniyor to‘g‘risidagi qaror o‘zgartirilmasin. Doniyor 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

“Muhr uzugi” deb tarjima qilingan ibroniycha so‘z Strong lug‘atida H5824 bo‘lib, u H5823 ga mos keladigan o‘zak so‘zdan kelib chiqqan; ma’nosi muhr uzugi (go‘yo naqsh o‘yib tushirilgandek). Farishta oldidagi Yoshua, sherlar inidagi Doniyor, Fir’avn huzuridagi Yusuf — bular Daniel o‘n ikkinchi bobdagi ikkinchi sinov bo‘lmish bir yuz qirq to‘rt ming kishining muhrlanishini ifodalaydi; u yerda poklanganlar, “sinab ko‘rilish”dan oldin, so‘ng “oppoq qilinadi.” Bu satrlar, shuningdek, “Zerubbabel”, “Shaltielning o‘g‘li” orqali ham ifodalangan.

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> O‘sha kunda, deydi Sarvari Olam, Men seni, ey Zarubabel, qulim, Shaltielning o‘g‘li, olaman, deydi Egamiz, va seni muhr uzugidek qilaman; chunki Men seni tanladim, deydi Sarvari Olam. Xaggay 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel “Bobil avlodi” degan ma’noni anglatadi, uning otasi esa “Xudodan so‘ralgan” ma’nosini bildiruvchi Shaltiyel edi. Zerubbabel ikkinchi farishtaning xabarini ifodalaydi; bu xabar oxirgi kunlarda Bobil avlodini Xudoning podasiga chorlaydi. “Ibodat” unsuri Bobilning so‘nggi avlodini tashqariga chorlaydigan bir yuz qirq to‘rt ming bilan bog‘liqdir, chunki o‘sha jonlanish faqat ibodat bilan yuz beradi.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Oramizda chinakam taqvodorlikning qayta jonlanishi barcha ehtiyojlarimiz ichida eng buyugi va eng shoshilinchi hisoblanadi. Bunga intilish bizning birinchi vazifamiz bo‘lmog‘i lozim. Rabbimizning barakasini qo‘lga kiritish uchun jiddiy sa’y-harakat bo‘lishi kerak; bu, Xudo O‘z barakasini bizga ato etishga tayyor emasligi uchun emas, balki biz uni qabul qilishga tayyor bo‘lmaganimiz uchundir. Samoviy Otamiz O‘zidan so‘raganlarga Muqaddas Ruhini berishga, yer yuzidagi ota-onalar o‘z farzandlariga yaxshi hadyalar berishga qanchalik tayyor bo‘lsalar, bundan ham ko‘proq tayyordir. Ammo e’tirof, tavozu’, tavba va jiddiy ibodat orqali Xudo bizga O‘z barakasini berishga va’da qilgan shartlarni bajo keltirish bizning vazifamizdir. Qayta jonlanishni faqat ibodatga javoban kutish mumkin. Xalq Xudoning Muqaddas Ruhidan shu qadar mahrum ekan, ular Kalomning voizligini qadrlay olmaydilar; ammo Ruhning qudrati ularning qalblariga tegsa, unda aytilgan va’zlar samarasiz qolmaydi. Xudo Kalomining ta’limoti bilan yo‘naltirilgan holda, Uning Ruhining namoyoni ostida, sog‘lom farosatni ishga solib, yig‘inlarimizda qatnashganlar qimmatli bir tajriba orttiradilar va uylariga qaytib, foydali ta’sir ko‘rsatishga tayyor bo‘ladilar.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Qadimgi bayroqdorlar ibodatda Xudo bilan olishmoq nima ekanini va Uning Ruhining to‘kilishidan bahramand bo‘lish nima ekanini bilardilar. Ammo ular faoliyat maydonidan o‘tib bormoqdalar; va ularning o‘rinlarini to‘ldirish uchun kimlar chiqib kelmoqda? O‘sib kelayotgan avlodning ahvoli qanday? Ular Xudoga tavba qilib, imonga kelganlarmi? Biz samoviy muqaddas maskanda davom etayotgan ishga nisbatan hushyormizmi, yoki uyg‘onishimizdan oldin jamoat ustiga qandaydir majbur etuvchi bir qudrat kelishini kutib turibmizmi? Butun jamoatning jonlanishini ko‘rishga umid qilmoqdamizmi? O‘sha vaqt hech qachon kelmaydi.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Jamoatda imonga kelmagan, chin dildan va g‘olibona ibodatda birlashmaydigan kishilar bor. Biz ishga yakka tartibda kirishmog‘imiz kerak. Biz ko‘proq ibodat qilishimiz, kamroq gapirishimiz kerak. Nohaqlik ko‘paymoqda, va xalq xudojo‘ylikning ruhi hamda qudratisiz bo‘lgan tashqi shakli bilan qanoatlanmaslikka o‘rgatilishi kerak. Agar biz o‘z qalblarimizni tekshirishga, gunohlarimizni chetlatishga va yomon moyilliklarimizni tuzatishga qattiq bel bog‘lagan bo‘lsak, jonlarimiz behudalikka ko‘tarilmaydi; biz o‘zimizga ishonchsiz bo‘lamiz, chunki yetarliligimiz Xudodan ekanini doimiy ravishda his etib turamiz.” Selected Messages, book 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

Ibodatning yo‘lko‘rsatkichi Doniyor kitobida bayon etilgan bo‘lib, unda ikkinchi bobdagi tashqi xabarni anglash uchun qilingan ibodat ham, to‘qqizinchi bobda ifodalangan ichki xabarni amalga oshirish uchun qilingan ibodat ham tasvirlanadi. Zerubbabel va uning otasi Shealtiel bir yuz qirq to‘rt ming kishining ikkinchi sinovdagi muhrlanishini ifodalaydi; bu hayvonning surati bilan bog‘liq ko‘rinadigan sinov bo‘lib, u Vahiy kitobi o‘n birinchi bob, o‘n birinchi oyatda ifodalangan ichki sinov hamdir, shuningdek Doniyor kitobi o‘n birinchi bob, o‘n birinchi oyatda ifodalangan tashqi sinov hamdir.

We will continue to address verse eleven in the next article.

Keyingi maqolada o‘n birinchi oyatni ko‘rib chiqishni davom ettiramiz.

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