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# The Book of Daniel - Number Two-Hundred

Doniyor Kitobi — Ikki Yuz Raqamı

Prophetic Unfolding: The Second Gathering and Its Significance in Adventist Eschatology

Payg‘ambarlikdagi ochilish: Ikkinchi yig‘ilish va uning Adventistik esxatologiyadagi ahamiyati

Author

Jeff Pippenger

Published

May 5, 2024

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We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.

Biz payg‘ambar Ishayo tomonidan, undan keyin esa Uayt opa tomonidan ko‘rsatilgan ikkinchi yig‘ilish sifatida ifodalangan bashoratli davrni ko‘rib chiqmoqdamiz.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.

> Va o‘sha kunda Yessayning bir ildizi bo‘lur, u xalqlar uchun bayroq bo‘lib turur; xalqlar unga intilurlar, va uning osoyishtaligi ulug‘vor bo‘lur. Va o‘sha kunda shunday bo‘ladiki, Rabbiy O‘z xalqining omon qolgan qoldig‘ini qaytarib olish uchun ikkinchi marta qo‘lini uzatur; Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinordan, Xamotdan va dengiz orollaridan. Va U xalqlar uchun bir bayroq ko‘tarur, Isroilning quvg‘in qilinganlarini jam qilur va Yahudoning tarqalganlarini yerning to‘rt burchagidan yig‘ur. Efrayimning hasadi ham yo‘q bo‘lur, Yahudoning dushmanlari esa qirib tashlanur: Efrayim Yahudoga hasad qilmas, Yahudo ham Efrayimni siqib qo‘ymas. Ishayo 11:10–13.

When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”

Xudoning oxirgi kunlardagi xalqi ikkinchi marta yig‘ilganda, o‘sha shogirdlar orasida Hosil bayramidan oldingi o‘n kun bilan ifodalangan va Ishayo nazarda tutgan birlashuv yuz beradi; u shunday deydi: “Efrayimning hasadi ham ketadi, Yahudoning dushmanlari ham qirib tashlanadi; Efrayim Yahudoga hasad qilmaydi, Yahudo esa Efrayimni bezovta qilmaydi.”

> “Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.

> “Xudoning xalqiga sinovlar keladi va begona o‘t bug‘doydan ajratiladi. Ammo Efrayim endi Yahudoga hasad qilmasin, Yahudo ham endi Efrayimni bezovta qilmasin. Muqaddas qilingan qalblar va lablardan mehribon, muloyim, shafqatli so‘zlar oqib chiqadi. Bir bo‘lishimiz nihoyatda zarur; agar barchamiz Masihning muloyimligi va kamtarligini izlasak, Masihning fikriga ega bo‘lamiz va ruh birligi bo‘ladi.” Review and Herald, 1895-yil 19-mart.

Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.

Masih bir yuz qirq to‘rt ming kishini ikkinchi marta to‘plaganida amalga oshiradigan ishning unsurlaridan biri birlashtirishdir. O‘sha birlik Hosil bayramigacha bo‘lgan o‘n kun bilan hamda Exeterdagi lager yig‘ilishining olti kuni bilan ifodalangan edi va agar 1844-yil 22-oktabrdagi buyuk umidsizlikni boshdan kechirganlar o‘z yo‘llarini yo‘qotmaganlarida, bu ish 1856-yildan 1863-yilgacha amalga oshirilishi mumkin edi.

> “But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!

> “Ammo umidsizlikdan keyin kelgan shubha va noaniqlik davrida advent mo‘minlarining ko‘plari o‘z imonidan voz kechdilar. Ixtiloflar va bo‘linishlar yuzaga keldi.... Shu tariqa ish to‘sib qo‘yildi va dunyo zulmatda qoldi. Agar butun Adventist jamoasi Xudoning amrlari va Isoning imonida birlashganida edi, tariximiz naqadar boshqacha bo‘lur edi!”

> “It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.

> “Masihning kelishi shu tariqa kechiktirilishi Xudoning irodasi emas edi. Xudo O‘z xalqi Isroilning sahroda qirq yil sarson yurishini maqsad qilmagan edi. U ularga Kan’on yurtiga bevosita boshlab borishni va u yerda ularni muqaddas, sog‘lom, baxtli xalq qilib qaror toptirishni va’da qilgan edi. Ammo bu xushxabar avvalo kimlarga va’z qilingan bo‘lsa, ular ‘imonsizliklari sababli’ kirmadilar (Ibroniylarga 3:19). Ularning qalblari nolish, isyon va nafratga to‘lgan edi, va U O‘z ahdini ular bilan bajo keltira olmadi.”

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.

> “Qirq yil davomida imonsizlik, nolish va isyon qadimgi Isroilni Kan’on yurtidan mahrum qildi. Xuddi o‘sha gunohlar zamonaviy Isroilning samoviy Kan’onga kirishini kechiktirdi. Har ikki holatda ham ayb Xudoning va’dalarida emas edi. Aynan imonsizlik, dunyoviylik, bag‘ishlanmaganlik va Rabbiyning O‘ziga mansub deb e’tirof etuvchi xalqi orasidagi nizolar bizni shuncha yillar davomida gunoh va qayg‘u olamida ushlab turdi.” Selected Messages, 1-kitob, 68, 69.

The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.

Ikkinchi farishtaning tushishi birinchi umidsizlik chog‘ida yuz bergan, kutish muddatini boshlab bergan bir tarqalishni aniqlab berdi; so‘ngra esa Exeter lager yig‘inidagi olti kunlik davrga olib bordi, bu yerda yig‘in yakunida Tungi Faryod xabarida Muqaddas Ruhning to‘kilishidan oldin xabar borasidagi birlik qaror topdi.

The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.

1844-yil 22-oktabrda uchinchi farishtaning tushib kelishi buyuk umidsizlik paytida yuz bergan tarqoqlikni ko‘rsatdi va Eng Muqaddas Joy bilan bog‘liq haqiqatlar Xudoning xalqiga ochib berilar ekan, ta’lim davrini boshlab berdi. 1849-yilga kelib, Rabbiy O‘z qo‘lini xalqini ikkinchi marta bir joyga to‘plash uchun cho‘zayotgan edi, va 1851-yilda 1850-yilgi jadval taqdim etilayotgan edi. O‘sha jadval poydevor xabarini, ya’ni dunyo oldida bayroq sifatida ko‘tarilishi lozim bo‘lgan aynan o‘sha xabarni ifoda etar edi.

The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.

Masih tomonidan shogirdlarning ikkinchi bor yig‘ilishi Uning tushishi bilanoq darhol boshlandi, Exeterdagilarning yig‘ilishi esa kutish vaqti davrida boshlandi. 1863-yildagi isyon tarixida ikkinchi bor yig‘ilish 1844-yilda muqaddas maskan nuri ochilganida boshlangan ta’lim jarayonining kamida besh yili o‘tib boshlandi. 1848-yilda esa Islom xalqlarni g‘azablantirayotgan edi. Ikkinchi yig‘ilish Hosil bayramidan oldin kelgan o‘n kunning yetib kelishi, shuningdek Exeter lager yig‘inining olti kuni orqali amalga oshiriladigan bosqichma-bosqich ish sifatida tasvirlanadi va 1856-yilga kelib yakunlangan bo‘lishi kerak edi.

The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.

O‘z xalqini ikkinchi marta yig‘ish ishi uchinchi farishtaning yakunlovchi ishidir va u Masihning qo‘li bilan amalga oshiriladi.

> And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.

> Shanba kuni kelganda, U sinagogada ta’lim bera boshladi; Uni eshitganlarning ko‘plari hayratga tushib, shunday der edilar: “Bu Odamda bular qayerdan? Unga berilgan bu qanday hikmatki, hatto Uning qo‘llari orqali shunday qudratli ishlar sodir bo‘lmoqda?” Mark 6:2.

The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.

Ilohiy timsol pastga tushganda yuz beradigan tarqalish sinov jarayonini boshlab beradi; bu jarayon oxir-oqibatda sajda qiluvchilarning ikki toifasini zohir qiladi va shu tariqa Ma’badni poklaydi.

> Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.

> Uning qo‘lida sovurish kuragi bor; u o‘z xirmonini batamom tozalab, bug‘doyini omborga yig‘adi, ammo somonni so‘nmas olovda kuydiradi. Matto 3:12.

In that period God’s people are to take the message from the angel’s hand and eat it.

O‘sha davrda Xudoning xalqi farishtaning qo‘lidan xabarni olib, uni yeyishi kerak.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.

> Va men osmondan tushib kelayotgan boshqa bir qudratli farishtani ko‘rdim; u bulut bilan kiyingan edi; boshining ustida kamalak bor edi, yuzi go‘yo quyoshdek, oyoqlari esa olov ustunlaridek edi. Uning qo‘lida ochiq bir kichik kitob bor edi; u o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa yer ustiga qo‘ydi. Vahiy 10:1, 2.

At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.

Ikkinchi farishtaning 1844-yil 19-apreldagi kelishi paytida Xudoning xalqi tarqalib ketgan edi. Ular dastlab 1840-yil 11-avgustda Vahiy kitobining to‘qqizinchi bobi, o‘n beshinchi oyatidagi bashoratning amalga oshishi bilan bir joyga to‘plangan edilar, biroq jadvaldagi ayrim raqamlarning hisob-kitobidagi xatoga nisbatan Rabbiy O‘z qo‘lini tutib turgan edi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Men 1843-yilgi jadval Egamizning qo‘li tomonidan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U istagandek bo‘lgan; Uning qo‘li ayrim raqamlardagi bir xatoni ustida turib, uni yashirib turgan edi, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmas edi.” Early Writings, 74.

The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.

Uning qo‘lining olib qo‘yilishi Samuel Snouga kechikkan vahiy uchun to‘g‘ri sanani aniqlash imkonini berdi.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Rabblari nega kelmaganini tushuna olmagan o‘sha sodiq, umidsizlikka tushgan kishilar zulmatda qoldirilmagan edilar. Yana ular bashoratli muddatlarni tadqiq qilish uchun Muqaddas Kitoblariga yo‘naltirildilar. Egamizning qo‘li hisob-kitoblardan olindi, va xato tushuntirib berildi. Ular bashoratli muddatlar 1844-yilgacha yetib borishini ko‘rdilar, va bashoratli muddatlar 1843-yilda tugaganini ko‘rsatish uchun o‘zlari taqdim etgan o‘sha dalillarning o‘zi, ularning 1844-yilda nihoyasiga yetishini isbotlashini angladilar.” Ilk Yozuvlar, 237.

The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.

Birinchi va ikkinchi farishtalarning tarixi Masihning qo‘li bilan bog‘liq bo‘lgan yo‘l-belgilari qatorini o‘z ichiga oladi. U 1840-yil 11-avgustda va 1844-yil 19-aprelda tushganida, Uning qo‘lida bir xabar bor edi. 1842-yil may oyida 1843-yil jadvalining tayyorlanishi va nashr etilishiga yo‘naltirgan Uning qo‘li edi. Jadvaldagi raqamlardagi bir xatoni muhrlab qo‘ygan ham Uning qo‘li edi. O‘sha birinchi umidsizlikning tarqalib ketishidan keyin, Yeremiyo Masihning qo‘li sababli yolg‘iz o‘tirdi. So‘ng U O‘z qo‘lini olib tashladi va shu tariqa Yarim tun nidosi xabarini muhrdan chiqardi. O‘z xalqini ikkinchi bor yig‘ish uchun O‘z qo‘lini cho‘zish harakati birinchi umidsizlikdan to Exeter lager yig‘inigacha sodir bo‘ldi; xuddi Muqaddas Ruhning to‘kilishidan oldin shogirdlar nihoyat o‘n kun davomida Quddusda bir joyga to‘planganlari kabi. Uchinchi farishta 1844-yil 22-oktabrda kelganida, Rabbiy O‘z qo‘lini ko‘tardi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Va men dengiz ustida va yer ustida turganini ko‘rgan farishta qo‘lini osmonga ko‘tardi va abadiylar osha yashovchi, osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan Zot nomi bilan qasam ichdiki, endi vaqt bo‘lmas. Vahiy 10:5, 6.

From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.

1840-yil 11-avgustdagi ilk yig‘ilishdan to 1844-yil 22-oktabrgacha bo‘lgan davrda birinchi va ikkinchi farishtalarning tarixi Masihning qo‘li bilan belgilangan. 1844-yil 22-oktabrda uchinchi farishta tushdi va kichik Millerit suruvi Buyuk Hafsalasi Pir bo‘lish tufayli tarqalib ketdi. O‘sha sanada Masih O‘z qo‘lini osmonga ko‘tardi va endi vaqt bo‘lmasligiga qasam ichdi.

The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.

1844-yildan 1863-yilgacha bo‘lgan tarixdagi ikkinchi yig‘ilish Masihning qo‘lini ko‘tarishi bilan boshlandi; shu bilan birga, Uning qo‘lida yeyilishi lozim bo‘lgan bir xabar ham bor edi. So‘ng 1849-yilda U tarqalib ketgan xalqini yig‘ish uchun qo‘lini ikkinchi marta uzatdi. Bu xalq Yarim tun faryodi xabari orqali yig‘ilgan edi va bashorat qilingan voqea sodir bo‘lmagach, tarqalib ketdi. Exeter lager yig‘inida Masih, Pentikostdan oldingi o‘n kunda qilganidek, O‘z suruvini yig‘di va ularni xabar ustida birlashtirdi. Filadelfiyalik Milleriylar Exeter lager yig‘inidan chiqib, Pentikostni takrorladilar. 1856-yilda Masih Laodikiyaga aylangan harakatning tashqarisida edi, chunki Masih Laodikiyalikning yuragi tashqarisida turib, kirish izlab taqillatadi.

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.

> Mana, Men eshik oldida turib, taqillatib turibman: agar kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga taom yeyman, u ham Men bilan birga yeydi. Vahiy 3:20.

In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.

1856-yilda Masihning qo‘li Laodikeyadagi Millerchilar harakati eshigini taqillatib turar edi, ammo behuda. 1849-yilda, bundan yetti yil avval, U O‘z xalqini ikkinchi marta yig‘ishni boshlagan edi, biroq shubha va noaniqlik Filadelfiya harakatini to‘xtatib qo‘ydi.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> «Agar Adventistlar 1844-yildagi buyuk umidsizlikdan keyin o‘z e’tiqodlarini mahkam tutib, Xudoning ochilib borayotgan inoyatli yo‘l-yo‘rig‘iga birlashgan holda ergashganlarida, uchinchi farishtaning xabarini qabul qilib, uni Muqaddas Ruhning qudrati ila dunyoga e’lon qilganlarida edi, ular Xudoning najotini ko‘rgan bo‘lur edilar, Rabbiy ularning sa’y-harakatlari bilan qudrat ila ish ko‘rgan bo‘lur edi, ish yakunlangan bo‘lur edi va Masih bu paytgacha O‘z xalqini mukofotini olish uchun qabul etgani kelgan bo‘lur edi. Ammo umidsizlikdan keyin kelgan shubha va noaniqlik davrida advent e’tiqodlilarining ko‘plari o‘z imonlaridan voz kechdilar.... Shu tariqa ish to‘xtatib qo‘yildi va dunyo zulmat ichida qoldi. Agar butun Adventist jamoasi Xudoning amrlari va Isoning imoni asosida birlashganida, tariximiz naqadar boshqacha bo‘lur edi!» Evangelism, 695.

On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”

2001-yil 11-sentabrda Masih O‘zining oxirgi kun xalqini to‘pladi; ular esa keyinchalik 2020-yil 18-iyulda tarqatib yuborildi. 2001-yil 11-sentabrda to‘planganlar Masihning qo‘lidan yashirin kitobni olib, uni yedilar. 2020-yil 18-iyulda esa ular Uning yuqoriga ko‘tarilgan qo‘li bilan ifodalangan amrni rad etdilar; bu qo‘l “vaqt endi bo‘lmaydi” deganini bildirar edi.

The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.

Filadelfiyalik Millerchilar 1843-yil haqidagi noto‘g‘ri bashoratlarida hech qanday isyon namoyon etmadilar, chunki ular Rabbiy ochib bergan barcha nurga muvofiq ish tutdilar; biroq 2020-yil 18-iyul kuni uchinchi farishtaning harakatidagi Laodikeyaliklar Uning qo‘li bilan bog‘liq nurga qarshi isyon qildilar. 1844-yildan keyin birinchi farishtaning Filadelfiya harakati “shubha va noaniqlik davrida” “o‘z imonini qo‘yib yubordi” va Laodikeyaliklarga aylandi.

1856 represents that point of transition, typifying a point of transition for God’s people of the last days.

1856 yil o‘tish nuqtasini ifodalaydi va so‘nggi kunlardagi Xudoning xalqi uchun o‘tish nuqtasini timsollashtiradi.

Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.

1849 va 1856 yillar oralig‘idagi yetti yilning qaysidir paytida Filadelfiyalik Milleriylar harakati O‘z xalqini ikkinchi marta yig‘ib olish uchun uzatilayotgan Rabbiy qo‘liga qarshilik ko‘rsatdi, holbuki va’da shundan iborat ediki, U o‘sha vaqtda o‘tmishda qilganidan ham ortig‘ini qilur edi.

> “September 23, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “23-sentyabr kuni Rabbiy menga O‘z xalqining qoldig‘ini qaytarib olish uchun qo‘lini ikkinchi marta uzatganini va bu yig‘ilish davrida sa’y-harakatlar ikki baravar kuchaytirilishi kerakligini ko‘rsatdi. Tarqalish davrida Isroil zarbaga uchradi va parcha-parcha qilindi; ammo endi, yig‘ilish davrida Xudo O‘z xalqini shifo berib sog‘aytiradi va bog‘laydi. Tarqalish davrida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda kam ta’sir ko‘rsatgan, juda oz narsa yoki deyarli hech narsa amalga oshirgan edi; ammo yig‘ilish davrida, Xudo O‘z xalqini yig‘ish uchun qo‘lini uzatgan ekan, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan samarasini beradi. Hammaning birlashgan va ishda g‘ayratli bo‘lishi kerak. Men ko‘rdimki, hozirgi yig‘ilish davrida bizni boshqarishi uchun misollar sifatida tarqalish davriga murojaat qilish kim uchundir uyatdir; chunki agar Xudo biz uchun hozir o‘sha paytda qilganidan ortiqroq hech narsa qilmasa, Isroil hech qachon yig‘ilmas edi. Haqiqatning va’z qilinishi qanchalik zarur bo‘lsa, uni gazeta orqali nashr etish ham shunchalik zarurdir.” Review and Herald, 1850-yil 1-noyabr.

Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.

Shubhasizki, Rabbiy O‘z ishini birlikda oldinga siljitishga urindi, ammo bu birlik, ko‘rinib turibdiki, buzilgan edi, va “hafsalasi pir bo‘lishdan keyin kelgan shubha va noaniqlik davrida, advent imonlilarining ko‘plari o‘z e’tiqodlaridan voz kechdilar.” The Present Truth (keyinchalik Review and Herald) 1849 yilda nashr etila boshladi, 1851 yilga kelib esa 1850 yilgi chart mavjud edi, biroq 1856 yilga kelib, Levilar kitobining yigirma oltinchi bobidagi “yetti zamon” xabari tugallanmay qoldi. 1844 yil 22 oktabrda muhrsizlangan xabar ikki ming uch yuz yil va ikki ming besh yuz yigirma yilga oid vaqt bashoratlari nihoyasiga yetgan paytda yuz bergan edi.

The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.

O‘sha davrda Shabbat boshqa ta’limotlardan ustun ravishda porlab turgan ta’limot edi, va o‘n ikki yil davomida sinov jarayoni 1856 yilda oxirgi sinov kelguniga qadar davom etdi. O‘sha sinov yerning Shabbat oromiga taalluqli edi va u insonlar uchun Shabbat oromi bilan boshlangan sinov jarayonining nihoyasini belgiladi. Sinov davri Alfa va Omeganning muhrini o‘zida mujassam etgan edi. 1856 yil, shuningdek, Miller tomonidan kashf etilgan birinchi asosiy haqiqat bo‘yicha bilimning ortishini ham ifodalagan edi, shu bois u bu darajada ham Alfa va Omeganning muhriga ega edi. Xudoning muqaddas qilingan xalqining belgisi bo‘lgan Shabbat haqiqati, yettinchi karnayning sadosi sifatida ifodalangan edi; o‘shanda imonlidagi Masih siri, ulug‘vorlik umidi, kamoliga yetadi. “Yetti vaqt” Kafforat kunida chalinishi lozim bo‘lgan Yubiley karnayi bilan ifodalangan edi.

The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.

1856-yildan 1863-yilgacha bo‘lgan yetti yil shogirdlar uchun Quddusdagi o‘n kunni, Filadelfiyalik Milleritlar uchun esa Exeter lager yig‘inining olti kunini ifodalagan edi; biroq, afsuski, bu davr o‘tish davri orqali Egamiz O‘z xalqini yetaklaganida Uning ortidan borishni rad etadiganlarning timsoliga aylandi. Yettita momaqaldiroqning tarixiy davri bo‘lgan birinchi va ikkinchi farishtalarning tarixi, Egamizning 1844-yil 19-apreldan boshlab O‘z xalqini ikkinchi marta to‘plash uchun qo‘lini uzatayotganini ko‘rsatadi va u dono kishilar Masihga ergashib Eng Muqaddas Joyga kirganlarida namoyon bo‘lgan itoatkor javobni tasvirlaydi.

The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.

Birinchi Qadesh tarixi — ya’ni 1844 yildan 1863 yilgacha bo‘lgan uchinchi farishta tarixi — Rabbiyning O‘z xalqini ikkinchi marta yig‘ish uchun yana qo‘lini cho‘zganini ko‘rsatadi, biroq o‘sha tarixda isyon namoyon bo‘ladi. Endi esa, uchinchi marta, 2023 yil iyulidan beri, Rabbiy O‘z xalqini ikkinchi marta yig‘ish uchun yana qo‘lini cho‘zmoqda, va ular itoatkor Filadelfiyaliklar sifatida ikkinchi Qadeshni amalga oshiradilar, chunki haqiqatning imzosi bu uch marta takrorlanishni boshi va oxiri itoatkor Filadelfiyaliklarni, o‘rtadagi misol esa itoatsiz Laodikiyaliklarni ifodalashini ko‘rsatadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

> “Jamoatlar Laodikiyaga yo‘llangan xabarga quloq tutadilarmi? Ular tavba qiladilarmi yoki eng tantanali haqiqat xabari — uchinchi farishta xabari — dunyoga e’lon qilinayotganiga qaramay, gunohda davom etadilarmi? Bu rahm-shafqatning oxirgi xabari, qulagan dunyo uchun oxirgi ogohlantirishdir. Agar Xudoning jamoati iliq bo‘lib qolsa, u Xudoning nazarida endi iblislarning maskaniga, har qanday nopok ruhning panohiga va har qanday harom hamda jirkanch qushning qafasiga aylangan, yiqilgan deb tasvirlangan jamoatlardan ortiqroq marhamat topmaydi. Haqiqatni eshitish va qabul qilish imkoniga ega bo‘lgan, Yettinchi kun adventistlari jamoatiga qo‘shilgan, o‘zlarini Xudoning amrlarini tutuvchi xalq deb ataydigan, ammo nomigagina jamoatlardan ortiqroq hayotiy quvvat va Xudoga bag‘ishlanishga ega bo‘lmaganlar, Xudoning qonuniga qarshi chiquvchi jamoatlar singari, shubhasiz, Xudoning ofatlaridan bahramand bo‘ladilar. Faqat haqiqat orqali muqaddas qilinganlargina Masih O‘zini sevuvchi va Uning amrlarini tutuvchilar uchun tayyorlashga ketgan samoviy maskanlardagi shohona oilani tashkil etadilar.”

> “‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

> “‘Uni taniyman, deb aytib, Uning amrlarini bajo keltirmaydigan kishi yolg‘onchidir, va unda haqiqat yo‘qdir’ [1 Yuhanno 2:4]. Bu, Xudo haqidagi bilimga ega ekanini va Uning amrlarini saqlayotganini da’vo qiladigan, biroq buni yaxshi ishlar bilan namoyon etmaydiganlarning barchasini o‘z ichiga oladi. Ular o‘z qilmishlariga yarasha oladilar. ‘Kim Unda qolsa, gunoh qilmaydi; kim gunoh qilsa, Uni ko‘rmagan ham, tanimagan hamdir’ [1 Yuhanno 3:6]. Bu barcha jamoat a’zolariga, jumladan Yettinchi kun adventistlari jamoatlarining a’zolariga ham qaratilgandir. ‘Ey bolajonlar, hech kim sizni aldab qo‘ymasin: solihlik qiluvchi, U solih bo‘lgani kabi, solihdir. Gunoh qiluvchi esa iblisdandir; chunki iblis boshidan beri gunoh qilib keladi. Xudo O‘g‘li iblisning ishlarini yo‘q qilish uchun zohir bo‘ldi. Xudodan tug‘ilgan har bir kishi gunoh qilmaydi; chunki Uning urug‘i unda qoladi; va u gunoh qila olmaydi, chunki u Xudodan tug‘ilgandir. Shu bilan Xudoning farzandlari va iblisning farzandlari ayon bo‘ladi: kim solihlik qilmasa, u Xudodan emas, shuningdek o‘z birodarini sevmaydigan ham Xudodan emas’ [1 Yuhanno 3:7–10].”

> “All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

> “Shanbaga amal qiluvchi Adventistlar ekanliklarini da’vo qilib, ayni paytda gunohda davom etayotganlarning barchasi Xudoning nazarida yolg‘onchidirlar. Ularning gunohkor yo‘li Xudoning ishiga qarshi ishlamoqda. Ular boshqalarni ham gunohga boshlab bormoqdalar. Xudodan bizning jamoatlarimizning har bir a’zosiga shunday kalom keladi: ‘Oyoqlaringiz uchun to‘g‘ri yo‘llar qilinglar, toki oqsoq narsa yo‘ldan chiqib ketmasin, aksincha, shifo topsin. Hamma bilan tinchlikka va muqaddaslikka intilinglar; busiz hech kim Rabbiyni ko‘rmaydi. Hushyor bo‘lib qaranglarki, hech kim Xudoning inoyatidan mahrum qolmasin; biron achchiq ildiz o‘sib chiqib, sizlarni bezovta qilmasin va shu orqali ko‘plar harom bo‘lmasin; biron zinokor yoki Esov kabi nomaqbul kishi bo‘lmasin; u bir luqma taom uchun to‘ng‘ichlik haqqini sotdi. Chunki bilasizlarki, keyinchalik u barakani meros qilib olmoqchi bo‘lganida rad etildi; ko‘z yoshlar bilan astoydil izlagan bo‘lsa-da, tavba uchun o‘rin topmadi’ [Ibroniylarga 12:13–17].”

> “This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.

> “Bu haqiqatga ishonishini da’vo qiladigan ko‘plarga taalluqlidir. Ular shahvoniy odatlaridan voz kechish o‘rniga, Shaytonning aldovchi soxta donoligi ostida ta’limning noto‘g‘ri yo‘lida davom etadilar. Gunoh gunohkor narsa sifatida anglanmaydi. Ularning ayni vijdonlari bulg‘angan, yuraklari buzilgan, hatto fikrlari ham tinimsiz ravishda buzuqdir. Shayton ularni butun mavjudotni bulg‘aydigan nopok amallarga jonlarni jalb qilish uchun yem sifatida ishlatadi. ‘Kim Musoning qonunini [ya’ni Xudoning qonunini] mensimagan bo‘lsa, ikki yoki uch guvohning so‘zi bilan shafqatsiz o‘ldirilardi: Bas, o‘ylab ko‘ringlar, Xudoning O‘g‘lini oyoqosti qilgan, o‘zi orqali muqaddas qilingan ahd qonini nopok narsa deb bilgan va inoyat Ruhini haqorat qilgan kishi qanchalik og‘irroq jazoga loyiq deb hisoblanadi? Chunki: Qasos Menikidir, Men qaytaraman, deguvchini biz bilamiz, — deydi Rabbiy. Va yana: Rabbiy O‘z xalqini hukm qiladi. Tirik Xudoning qo‘liga tushish dahshatli narsadir’ [Hebrews 10:28–31].” Manuscript Releases, 19-jild, 176, 177.

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