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# The Book of Daniel - Number Eighty-Seven

Doniyor kitobi — Sakson yettinchi bo‘lim

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

O‘nta bokira haqidagi masalning ochib berilishi: Adventistlar tarixi bo‘ylab teran bir sayohat

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Jeff Pippenger

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February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

O‘n bokira qiz haqidagi masal Adventist xalqining tajribasini tasvirlaydi.

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

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

Millerite Adventists fulfilled the parable to the very letter.

Millerchi adventistlar masalni aynan har bir jihatigacha bajo keltirdilar.

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

> “Men ko‘pincha o‘nta bokira qiz haqidagi masalga murojaat qilaman; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal aynan har bir tafsilotigacha bajo bo‘lgan va bajo bo‘ladi, chunki u ayniqsa shu zamonga taalluqlidir hamda uchinchi farishtaning xabari singari bajo bo‘lgan va zamon oxirigacha hozirgi haqiqat bo‘lib qoladi.” Review and Herald, 1890-yil 19-avgust.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Birinchi farishtaning harakati tarixi uchinchi farishtaning harakatini ifodalaydi, va masalning pirovard markazi bokiralarning moyga ega-yo‘qligi masalasidir; bu esa keyingi yomg‘ir xabaridir.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Yovuzlikda, aldov va gumrohlikda, o‘limning ayni soyasida yotgan bir dunyo bor,—uyquda, uyquda. Ularni uyg‘otish uchun kim jon azobini his qilmoqda? Qaysi ovoz ularga yetib borishi mumkin? Aqlim kelajakka ko‘chadi; o‘shanda shunday nido beriladi: ‘Mana, Kuyov kelmoqda; Uni kutib olishga chiqinglar.’ Ammo ayrimlar chiroqlarini to‘ldirish uchun moyni topib olishni kechiktirgan bo‘ladilar, va ular juda kech anglaydilarki, moy bilan ifodalangan fe’l-atvor boshqaga o‘tkazilmaydi. O‘sha moy Masihning solihligidir. U fe’l-atvorni ifodalaydi, fe’l-atvor esa boshqaga o‘tkazilmaydi. Hech bir odam uni boshqasi uchun ta’minlay olmaydi. Har kim o‘zi uchun gunohning har bir dog‘idan poklangan bir fe’l-atvorni qo‘lga kiritishi kerak.” Bible Echo, 1896-yil 4-may.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

Masaldagi “moy” “xarakter”ni, shuningdek “Masihning solihligi”ni ifodalaydi. Muqaddas qilingan xarakter faqat Xudoning Kalomini iste’mol qiladiganlar tomonidan hosil qilinadi.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ularni O‘z haqiqatin bilan muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.

The “oil” is also the messages of God’s Spirit.

“Yog‘” shuningdek Xudoning Ruhining xabarlaridir.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.

> “Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, Uning sha’ni kamsitiladi. Shunday qilib, U zulmatda bo‘lganlarga yetkazilishi uchun qalblarimizga quyishni istaydigan oltin moyni biz rad etamiz.” Review and Herald, 1897-yil 20-iyul.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“Yog‘” — bu Masihning solihligining muqaddaslovchi huzurini yetkazuvchi Xudoning Kalomi xabarlaridir. O‘n bokira haqidagi masalda, bu ayni paytda Habakkuk kitobining ikkinchi bobidagi bashorat hamdir, Yarim tun nidosi xabari — ya’ni Masihning solihligi xabari — 1888-yildagi isyonda Jons va Vaggonerning xabari bilan ifodalanganidek.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Rabbiy O‘zining buyuk rahm-shafqati ila Elderlar Waggoner va Jones orqali O‘z xalqiga nihoyatda qimmatli bir xabar yubordi. Bu xabar dunyo oldida yanada ravshanroq tarzda yuksaltirilgan Najotkorni, butun dunyoning gunohlari uchun keltirilgan qurbonlikni namoyon etishi kerak edi. U Kafil orqali imon bilan oqlanishni taqdim etdi; u xalqni Xudoning barcha amrlariga itoatda namoyon bo‘ladigan Masihning solihligini qabul qilishga da’vat etdi. Ko‘plar Isoni ko‘zdan qochirgan edilar. Ular o‘z nigohlarini Uning ilohiy zotiga, Uning fazilatlariga va insoniyat oilasiga bo‘lgan o‘zgarmas sevgisiga qaratishga muhtoj edilar. Barcha hokimiyat Uning qo‘liga berilgandir, toki U insonlarga boy ne’matlarni ulashsin, ojiz inson vakiliga O‘zining solihligidan iborat bebaho in’omni ato etsin. Bu — Xudo dunyoga berilishini buyurgan xabardir. Bu uchinchi farishtaning xabaridir; u baland ovoz bilan e’lon qilinishi va Uning Ruhining katta miqyosdagi to‘kilishi bilan birga borishi kerak.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Xabar oxirgi yomg‘ir xabaridir.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “So‘nggi yomg‘ir Xudoning xalqi ustiga yog‘ilishi kerak. Qudratli bir farishta osmondan tushib kelishi kerak, va butun yer uning ulug‘vorligi bilan yoritilishi kerak.” Review and Herald, 1891-yil 21-aprel.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

2001-yil 11-sentabrda qudratli farishta tushib kelganida, keyingi yomg‘ir sepa boshladi va o‘n bokira haqidagi masalda hamda Xabaqquq kitobining ikkinchi bobida tasvirlangan Millerchilar tarixi takrorlana boshladi. Ana o‘sha paytda Xudoning oxirgi kunlardagi xalqi farishtaning qo‘lidagi kitobni yedi va shu orqali Yeremiyoning qadimiy yo‘llariga qaytarildi; shunday qilib, ogohlantiruvchi karnayni chalishi lozim bo‘lgan soqchilar bo‘ldi. Karnayning ogohlantirishi Ishayo tomonidan baland hayqiriq sifatida ifodalangan Laodikiyaga yo‘llangan xabar edi.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Bor ovozing bilan qichqir, o‘zingni ayama, ovozingni karnay kabi baland ko‘tar, va xalqimga ularning itoatsizligini, Yoqub xonadoniga esa ularning gunohlarini ko‘rsat. Ishayo 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Birinchi va uchinchi farishtalarning islohot harakati “oxirzamon”da boshlanadi. O‘sha paytda o‘sha davrda yashayotgan avlodni sinovdan o‘tkazadigan “bilimning ortishi” yuz beradi, biroq bu faqat o‘sha bilim rasmiylashtirilgan xabar sifatida e’lon qilingandan keyingina sodir bo‘ladi. Shundan so‘ng rasmiylashtirilgan xabar “quvvatlantiriladi”, va bu quvvatlantirish farishtaning tushib kelishi bilan belgilanadi. Farishtaning tushib kelishi Habakkukning bahsini ko‘rsatib beradi va ikki toifa keyingi yomg‘irning haqiqiy yoki soxta xabari bo‘lgan xabarni ajrata boshlaydi. Shundan keyin sodiqlar Xudoning soqchilari bo‘lib, ogohlantiruvchi karnay xabarini chalishga kirishadilar.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Haqiqiy karnay xabari Habakkukning ikki lavhasida ifodalangan nurga asoslangandir. U Laodikiyaga berilgan ogohlantirishdir, hamda Xudoning xalqining gunohlarini fosh etib ko‘rsatadigan ogohlantirishdir. Bahs birinchi umidsizlikkacha tobora keskinlashadi; o‘shanda bir toifa “masxarachilar yig‘ini”ga aylanadi, haqiqiy soqchilar esa umidsizlikdan avval xabar uchun namoyon qilgan g‘ayratlariga qaytishga chaqiriladilar. Soqchilar qaytganlarida, o‘zlarining “kechikish vaqti”da ekanliklarini angladilar va muvaffaqiyatsiz bo‘lgandek ko‘ringan xabar aslida bajo bo‘lishini, ammo Xudoning tartibi bo‘yicha bajo bo‘lishini tushundilar. O‘sha xabar qisqa bir muddat davomida rivojlantirildi (ammo baribir bir muddat davomida), va xabar yetib kelganida u “Yarim Tundagi Faryod” xabari sifatida tasvirlanadi; bu esa farishta tushib kelganida kuch ola boshlagan xabarning shunchaki kuchayishidir.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Xabar kelganda, farishta tushib kelgan paytda qo‘riqchilar maqomini qabul qilganlar bilan buni rad etganlar o‘rtasidagi ajralish to‘liq amalga oshdi. O‘sha ajralish keyingi yomg‘ir to‘kilishidan oldin, farishta tushib kelganda boshlangan keyingi yomg‘ir ustiga qo‘yilgan “o‘lchash”siz, bir yuz qirq to‘rt mingning ustiga muhr bosiladigan nuqtani belgilaydi.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Millerchilarning tarixi bir yuz qirq to‘rt ming kishining muhrlanishi davridagi so‘nggi yomg‘irning bir tasviridir. O‘sha tarixda Xabaqquqdagi munozara so‘nggi yomg‘ir haqidagi haqiqiy va soxta xabar asosida qurilgan edi. Pavlus bir toifani haqiqatga muhabbati bor bo‘lganlar sifatida, boshqa toifani esa haqiqatga muhabbati yo‘qligi va ular “yolg‘on”ga ishonganliklari sababli kuchli aldanishga duchor bo‘ladiganlar sifatida belgilaydi.

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Milleritlar harakati “oxirzamon”dan boshlab to Yarim tun faryodidagi Muqaddas Ruhning yog‘dirilishigacha bo‘lgan butun davr davomida bilim va qudratda ortib boradigan haqiqatning rivojlanishini ifodalaydi. Milleritlar harakati muayyan aniq belgilarni aniqlab berdi; ular o‘zaro parallel bo‘lib, masalan, “oxirzamon”, “bilimning ortishi” bilan ifodalangan xabarning “rasmiylashuvi”, pastga tushayotgan farishta bilan belgilangan xabarning “qudratlantirilishi”, o‘n bokira haqidagi masalni kiritib beradigan “birinchi umidsizlik”, “Yarim tun faryodi” sifatida ifodalangan Muqaddas Ruhning yog‘dirilishi, so‘ng esa bir dispensatsion eshik “yopilib”, boshqa bir dispensatsion eshik “ochiladigan” yakuniy “ikkinchi umidsizlik”dir.

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

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

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Yuz qirq to‘rt mingliklarning harakatlarini timsollovchi Millerchilar harakati Daniel kitobining sakkizinchi bobi, o‘n uchinchi va o‘n to‘rtinchi oyatlaridagi ikki ming uch yuz yil va ikki ming besh yuz yigirma yil haqidagi bashoratlarga chambarchas bog‘liq edi. “Oxirzamon vaqti” Isroilning shimoliy shohligiga qarshi Xudoning g‘azabining “yetti vaqt”i yakuniga yetganda kirib keldi. Miller xabarining 1831-yilda rasmiy shaklga keltirilishi, King James Injilining yaratilganidan ikki yuz yigirma yil o‘tib sodir bo‘ldi.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Janob Miller, boshqa mamlakatlarda ushbu xabar bilan harakatga kelganlar singari, avval o‘ziga yuklatilgan vazifani ommaviy jurnallar va risolalarda yozish hamda nashr etish orqali ado etishni o‘yladi. U o‘z qarashlarini dastlab Vermont Telegraph gazetasi — Brandon, Vermontda bosilgan baptist nashri —da e’lon qildi. Bu 1831-yilda edi.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Uchinchi farishtaning “oxirzamon” harakati 1989-yilda, 1863-yildagi isyondan boshlab bir yuz yigirma olti yil yakunida yetib keldi. “Bir yuz yigirma olti” — “yetti zamon”ning ramzidir. Har ikkala harakat ham “yetti zamon”ning bajo bo‘lishi bilan boshlangan.

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

Uchinchi farishta harakati haqidagi xabar 1996-yilda “Our Firm Foundation” deb nomlangan jurnalda e’lon qilingan “The Time of the End” sarlavhali maqolalar turkumining tayyorlanishi bilan rasmiy shaklga keltirildi. Bu maqolalar 1776-yildagi Mustaqillik Deklaratsiyasidan ikki yuz yigirma yil o‘tib nashr etildi. Har ikkala harakatning xabari ham ikki yuz yigirma yil oxirida kelgan xabar bilan bevosita bog‘liq bo‘lgan bir tarixdan ikki yuz yigirma yil o‘tib rasmiy shaklga keltirildi.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

“ikki yuz yigirma” soni miloddan avvalgi 677 yilda boshlangan Yahudoning janubiy shohligiga qarshi Xudoning g‘azabining “yetti vaqt”i bilan Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidagi miloddan avvalgi 457 yilda boshlangan ikki ming uch yuz yilning boshlanishi o‘rtasidagi bog‘lanishni (aloqani) ifodalaydi. Ikki yuz yigirma soni bu ikki bashoratni bir-biriga bog‘laydi, va bu ikki bashorat Adventizmning asosiy oyatlarida, ya’ni Doniyor kitobining sakkizinchi bobi, o‘n uchinchi va o‘n to‘rtinchi oyatlarida, birgalikda taqdim etilgan edi. O‘sha oyatlarda Masih o‘zini bashoratli tarzda “o‘sha muayyan muqaddas zot” sifatida tanishtirdi; bu ibroniycha “Palmoniy” so‘zining tarjimasi bo‘lib, “Ajoyib Sanovchi” degan ma’noni anglatadi.

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Ajoyib Hisoblovchi bashoratning ikki yo‘nalishini ifoda etuvchi ikki vahiyga aynan Sister White Adventizmning markaziy ustuni deb belgilagan o‘sha ikki oyatning o‘zida kirish qiladi. Boshlanish nuqtasi ular 1844-yilda bajo keltirilgan vaqt bilan ikki yuz yigirma yillik ramziy bog‘lanish orqali qo‘shilgan. Habakkukning ikkinchi bobi yigirmanchi oyat bilan yakun topadi; shu tariqa Ajoyib Hisoblovchi “ikki yuz yigirma” sonini boshqa bir ifoda bilan belgilaydi, chunki o‘sha oyat ayni sanada boshlangan antitipik Poklanish kunining asosiy xususiyatini ko‘rsatadi.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Lekin Egamiz O‘zining muqaddas ma’badidadir: butun yer yuzi Uning oldida sukut saqlasin. Habakkuk 2:20.

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Adventizmning markaziy ustunini ifodalovchi, To‘g‘ridan-to‘g‘ri Ajoyib Hisoblovchi tomonidan kiritilgan ikki bashoratli davr bir-biriga ikki yuz yigirma yil bilan bog‘langandir; va Iso (Ajoyib Hisoblovchi), u har doim bir narsaning oxirini boshqa bir narsaning boshi bilan aynanlashtiradigan Zot sifatida, ularning yakunini 1844-yil 22-oktabrda ikki yuz yigirma soni bilan belgiladi.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Birinchi farishtaning harakati, uchinchi farishtaning harakati singari, “oxirzamon”da (mos ravishda 1798 va 1989 yillarda) boshlandi; aynan shu yerda Levilar yigirma oltinchi bobidagi “yetti vaqt” aniqlanadi. Har ikkala tarixdagi navbatdagi yo‘l-belgi ikki yuz yigirma yilning yakuni bilan belgilanadi; bu ham “yetti vaqt”ning bashoratli xususiyatidir, chunki ikki vahiy (chazon va mareh)ning boshlanish nuqtalari ularni bir-biriga bog‘lab turuvchi ikki yuz yigirma yillik davrni ifodalaydi.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

1611-yilda Qirol Jeyms Muqaddas Kitobining tayyorlanishi, Vermont Telegraph gazetasi sahifalarida e’lon qilingan Miller xabarining rasmiy shaklga keltirilishi, Mustaqillik Deklaratsiyasining yaratilishi va Our Firm Foundation jurnalida “The Time of the End”ning chop etilishi — bularning barchasi nashrlar edi. Har ikki ikki yuz yigirma yillik davrning boshi ham, oxiri ham tarixiy yo‘lko‘rsatkich sifatida bir nashrni ifodalaydi. “Ikki yuz yigirma” soni bashoratli bog‘liqlikning ramzidir, va bu to‘rtta nashrning barchasi nashr bo‘lgani jihatidan, shuningdek, o‘ziga xos tarixlarida “bilimning ortishi” sifatida ifodalangan xabar orqali ham o‘zaro bog‘langandir.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

1611-yildagi Muqaddas Kitob xushxabarning samoviy saroylardan insoniyatga yetkazilishini ifodalaydi. Millerning xabari vaqtga oid bashoratlar doirasida belgilangan edi, va Habakkukning ikki muqaddas jadvali Millerning xabari tarix chiziqlari orqali grafik tarzda tasvirlanganini osonlik bilan anglash imkonini beradi. “Vermont” “yashil tog‘” degan ma’noni anglatadi, va ilhomga ko‘ra “yashil” imonning ramzidir.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Bu tush menga umid berdi. Yashil arqon mening ongimda imonni ifodalardi, va Xudoga ishonishning go‘zalligi hamda soddaligi jonimga asta-sekin ayon bo‘la boshladi.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

Millerning xabari rasmiy shaklga keltirildi va sodiq jamoat tomonidan yetkazildi, chunki oxirgi kunlarda “tog‘” “jamoat”dir.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Va oxirgi kunlarda shunday bo‘ladiki, Egamiz uyining tog‘i tog‘larning cho‘qqisida barpo etiladi va tepaliklardan baland ko‘tariladi; barcha xalqlar unga oqib keladi. Va ko‘p xalqlar borib, shunday deydilar: Kelinglar, Egamizning tog‘iga, Yoqub Xudosining uyiga chiqaylik; U bizga O‘z yo‘llarini o‘rgatadi, va biz Uning so‘qmoqlarida yuramiz. Chunki Siondan qonun chiqadi, va Egamizning kalomi Quddusdan tarqaladi. Ishayo 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Millerning rasmiylashtirilgan sinov xabari sodiq jamoatdan kelib chiqqan bo‘lib, The Telegraph deb atalgan nashr, xuddi King James Bible kabi, osmondan kelgan xabarni ifodalaydi; chunki ikki yunoncha so‘zdan yasalgan “telegraph” so‘zi uzoqdan kelgan xabarni anglatadi. Birinchi so‘z (tele) “olis yoki uzoq” degan ma’noni, ikkinchi so‘z esa (grapho) “yozmoq yoki qayd etmoq” degan ma’noni bildiradi. Birgalikda ular “masofadan yozmoq yoki uzatmoq” degan ma’noni anglatadi. 1611-yilda Xudo King James Bible’ning yaratilishi orqali O‘z xabarini osmondan uzatdi, va ikki yuz yigirma yilning oxirida Millerning xabari, ilk bor 1831-yilda Vermont Telegraph’da rasmiylashtirilgan holda, Xudoning xabarini osmondan yana uzatdi. Bu xabar 1798-yilda “oxirzamon vaqtida” ochilgan “bilimning ortishi” bo‘lib, keyin o‘sha avlod uchun uch bosqichli sinov jarayonini yuzaga keltirdi. O‘sha tarix Future for America tarixining timsoli edi.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

1776-yildagi Mustaqillik Deklaratsiyasi Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining boshlanishini ifodalaydi. U Amerika Qo‘shma Shtatlarining boshlanishini ifodalaydi va shu tariqa Amerika Qo‘shma Shtatlarining oxirida mustaqillikning cheklanishini belgilab beradi. Future for America xabari (nomidan ham ko‘rinib turganidek), Mustaqillik Deklaratsiyasining nashr etilishi bilan boshlanishda timsollangan yakunni aniqlab beradi. Oradan ikki yuz yigirma yil o‘tib, 1996-yilda, The Time of the End jurnalini ishlab chiqqan xizmat ilgari Future for America deb nomlangan yuridik shaxsni qabul qilib oldi. O‘sha yili, Our Firm Foundation deb nomlangan nashrda chop etilgan maqolalardan tashkil topgan The Time of the End jurnali nashr etildi.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

“Future for America” xizmatining nomi Mustaqillik Deklaratsiyasi tarixiga ishora qiladi, chunki o‘sha nashr Amerika Qo‘shma Shtatlarining boshlanishini belgilagan edi, Iso esa har doim oxirni boshlanish orqali tasvirlaydi. Nashrning sarlavhasi — The Time of the End — bir tomondan 1989-yildagi “oxirzamon vaqti”ga, boshqa tomondan esa Mixoil o‘rnidan turgan paytda sinov muddatining tugashiga ishora qiladi. Nashrda rasmiylashtirilgan xabar (Doniyor o‘n birinchi bob, qirqinchi oyatdan qirq beshinchi oyatgacha) 1989-yilda (oxirzamon vaqtida) Sovet Ittifoqining qulashi bilan muhrdan chiqarildi, va muhrdan chiqarilgan ushbu oyatlar 1989-yildan boshlab oldinga qarab harakatlanadigan tarixiy ketma-ketlikni taqdim etadi, to o‘n ikkinchi bobning birinchi oyatigacha, u yerda Mixoilning o‘rnidan turishi va insoniyat sinov muddatining yopilishi ko‘rsatiladi.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

1776-yilda Mustaqillik Deklaratsiyasining nashr etilishidan tortib, The Time of the End jurnalining nashr etilishigacha bo‘lgan davr ikki yuz yigirma yilga teng bo‘lib, boshlanishi ham, yakuni ham ayni bir xil bashoratli mavzularga taalluqlidir. The Time of the End nashri dastlab Our Firm Foundation nashrida maqolalar sifatida e’lon qilingan boblarga asoslanib tuzilgan bo‘lib, u shunday bashoratli haqiqatni ifodalaydi: Milleritlar harakatining asosiy haqiqatlariga (ya’ni “our firm foundation”ga) mahkam yopishmasdan turib, 1989-yildagi “oxirzamon”da yuz bergan “bilimning ortishi”ni anglash imkonsizdir.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

“Oxirzamon” sifatida ifodalangan yo‘l belgisi ham, birinchi va uchinchi farishtalar harakatlarining parallel tarixlarida xabarning “rasmiylashtirilishi”ni ifodalovchi yo‘l belgisi ham, ikkalasi ham Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ning bashoratli unsurlarini o‘z ichiga oladi. Parallel tarixlardagi navbatdagi yo‘l belgisi — xabarning quvvatlantirilishidir; bu 1840-yil 11-avgustda Vahiy kitobining o‘ninchi bobidagi farishtaning tushib kelishi yoki 2001-yil 11-sentyabrda Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning tushib kelishi bilan belgilangan. Vahiy kitobining to‘qqizinchi bobidagi ikkinchi voyenining bajo bo‘lishi Vahiy kitobining o‘ninchi bobidagi farishtani pastga tushirdi, Vahiy kitobining o‘ninchi bobidagi uchinchi voyening bajo bo‘lishi esa Vahiy kitobining o‘n sakkizinchi bobidagi farishtani pastga tushirdi.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Parallel tarixlarda kechki yomg‘ir farishta tushib keladigan nuqtada “sepa” boshlaydi. O‘sha nuqtada xabar bashorat qilingan voqeaning tasdig‘i bilan “quvvatlantiriladi”. Millerchilar uchun bu Vahiy kitobining to‘qqizinchi bob, o‘n beshinchi oyatidagi ikkinchi Voyning Islomga oid vaqt bashoratining bajo bo‘lishida Usmonlilar hukmronligining barham topishi edi. Yuz qirq to‘rt minglik harakat uchun esa bu Vahiy o‘ninchi bob, yettinchi oyatdagi yettinchi karnay zamonida bo‘lgan uchinchi Voyning Islomga oid bashorati — “xalqlarning g‘azablanishi” edi; bu bashorat Nyu-York shahrining ulkan binolari qulatilganida bajo bo‘ldi.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Parallel tarixlarning har bir asosiy yo‘l belgisi yigirma uch yuz yil va ikki ming besh yuz yigirma yilni ifoda etuvchi ikki vahiy o‘rtasidagi munosabatga O‘z imzosini qo‘yadigan Ajoyib Sanovchining ishiga bevosita bog‘langan. Farishtaning tushishi chog‘ida ko‘tariladigan bashoratli soqchilar ogohlantiruvchi karnay chaladilar; bu karnay Laodikiyaga bo‘lgan xabarni ham o‘z ichiga oladi va u 1856 yilda “yetti vaqt”ning buyukroq nuri muhrdan yechilishi bilan bevosita bog‘langan edi. Habakkukning ikki lavhasi yo‘l belgisi — 1843 va 1850 yillardagi kashshof jadvallar bilan ifodalangan bo‘lib, ularning ikkalasi ham “yetti vaqt”ni grafik tarzda tasvirlaydi — har bir parallel tarixda farishtaning tushishi bilan “birinchi ko‘ngilsizlik” oralig‘ida paydo bo‘ldi.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

“Кечикиш вақти”нинг йўлбелгиси 1843 йилдаги амалга ошмай қолган башорат билан бевосита боғлиқ бўлиб, у ҳам икки минг уч юз йилнинг, ҳам икки минг беш юз йигирма йилнинг амалга ошиши ҳақидаги башорат эди. Ярим тун нидоси ҳақидаги хабар ана шу икки башоратли вақт даврининг яқинда амалга ошишини аниқлаш эди. Охирги йўлбелгидаги ёпилган диспенсацион “эшик” ана шу икки башоратли даврнинг амалга ошганини кўрсатади ва еттинчи, яъни Юбилей карнайи садо бера бошлайдиган жойни белгилайди. Ҳар бир тарихдаги ҳар бир йўлбелги “етти вақт” билан бевосита боғлиқдир, ва “етти вақт” ҳар икки тарихни бир-бирига боғлаб турувчи ипни ифодалайди, ҳар икки тарих эса кечки ёмғир хабарини ифодалайди.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Kalomga qoqilib yiqiladigan, itoatsiz bo‘lganlar uchun’ Masih to‘siq toshi bo‘libdir. Ammo ‘binokorlar rad etgan toshning o‘zi burchakning bosh toshi bo‘ldi.’ Rad etilgan tosh singari, Masih ham O‘zining yer yuzidagi xizmatida beparvolik va haqoratni boshdan kechirgan edi. U ‘insonlar tomonidan xor ko‘rilgan va rad etilgan; qayg‘ular odami, dardga oshno edi: ... U xor ko‘rildi, biz esa Uni qadrlamadik.’ Ishayo 53:3. Lekin U ulug‘lanadigan vaqt yaqin edi. O‘liklar orasidan tirilishi orqali U ‘qudrat bilan Xudoning O‘g‘li’ deb e’lon qilinardi. Rimliklarga 1:4. Uning ikkinchi kelishida U osmonu yerning Rabbisi sifatida namoyon bo‘lardi. Hozir Uni xochga mixlamoqchi bo‘lganlar o‘shanda Uning ulug‘vorligini tan oladilar. Koinot oldida rad etilgan tosh burchakning bosh toshiga aylanadi.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Va u kimning ustiga tushsa, uni kukunga aylantirib yuboradi.” Masihni rad etgan xalq ko‘p o‘tmay o‘z shahri va o‘z millatining vayron qilinishini ko‘rishi kerak edi. Ularning shon-shuhrati sinib, shamol oldidagi chang kabi sochilib ketardi. Xo‘sh, yahudiylarni nima halok qildi? Bu — agar ular uning ustiga qurganlarida, ular uchun panoh bo‘ladigan qoya edi. Bu mensilmagan Xudoning ezguligi, rad etilgan solihlik, pisand qilinmagan rahm-shafqat edi. Odamlar o‘zlarini Xudoga qarshi qo‘ydilar, va ular uchun najot bo‘lishi kerak bo‘lgan hamma narsa ularning halokatiga aylandi. Xudo hayot uchun belgilagan hamma narsani ular o‘limga olib boruvchi deb topdilar. Yahudiylarning Masihni xochga mixlashida Quddusning vayron bo‘lishi mujassam edi. Kalvariyada to‘kilgan qon ularni bu dunyo uchun ham, kelajak dunyo uchun ham halokat qa’riga cho‘ktirgan og‘ir yuk bo‘ldi. Xuddi shunday, hukm Xudoning inoyatini rad etuvchilar ustiga tushadigan buyuk so‘nggi kunda ham shunday bo‘ladi. Ular qoqinadigan qoya bo‘lgan Masih o‘shanda ularga qasos oluvchi tog‘dek namoyon bo‘ladi. Uning yuzining ulug‘vorligi — solihlar uchun hayot bo‘lgan narsa — fosiqlar uchun yondiruvchi olov bo‘ladi. Rad etilgan sevgi, mensilmagan inoyat tufayli gunohkor halok qilinadi.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Ko‘plab misollar va takror-takror berilgan ogohlantirishlar orqali Iso Xudoning O‘g‘lini rad etish yahudiylar uchun qanday oqibatlarga olib kelishini ko‘rsatdi. Bu so‘zlarida U har bir zamonda Uni o‘zlarining Qutqaruvchisi sifatida qabul qilishdan bosh tortadigan barcha kishilarga murojaat qilayotgan edi. Har bir ogohlantirish ular uchundir. Tahqirlangan ma’bad, itoatsiz o‘g‘il, soxta bog‘bonlar, nafrat bilan qaragan quruvchilar — bularning barchasi har bir gunohkorning tajribasida o‘z muqobiliga ega. Agar u tavba qilmasa, ular oldindan ko‘rsatgan halokat uning ham qismati bo‘ladi.” The Desire of Ages, 599, 600.

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