Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

Yo‘il kitobi va Laodikiyadagi Yettinchi kun adventistlar jamoati — O‘n to‘qqizinchi raqam

Number Nineteen

O‘n to‘qqizinchi raqam

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF
Word
Song MP3

The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Yahudo qabilasining Arsloni — Isoning bir nomidir; bu nom Masihning O‘zining bashoratli Kalomini muhrlash va so‘ngra uni muhrdan ochishdagi ishini ta’kidlaydi. Vahiy kitobining beshinchi bobida Yahudo qabilasining Arsloni, ya’ni Dovudning ildizi ham bo‘lgan Zot, kitobni ochish uchun g‘olib keldi. Dovudning “ildizi” Yessay edi, Yessayning ildizi Foras edi, uning ildizi Yahudo edi, uning ildizi Yoqub edi, uning ildizi Ishoq edi, uning ildizi esa Ibrohim edi. Dovudning yoki Yessayning ildizi, Yahudo qabilasining Arsloni bilan bog‘liq holda tilga olinganda, Alfa va Omega bo‘lgan boshlanish va tugash tamoyillarini ta’kidlaydi. Iso Masihning Vahiyi Vahiy kitobining birinchi bobida muhrdan ochilganda, Uning fe’l-atvorining asosiy sifati shuki, U Alfa va Omegadir. U kim ekanligi, Yahudo qabilasining Arsloni muhrlagan bashoratlarni U vaqti kelganini belgilaganida muhrdan ochish uchun qo‘llanadigan tamoyilning o‘zidir.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Xudoning bashoratli Kalomining muhrdan yechilishi, Uning O‘z irodasiga ko‘ra uyg‘onishlarni yuzaga keltirish uchun Kalomining qudratini ishga solayotganida, Xudoning najot ishining bir unsuridir. Opa White aytadiki, Doniyor va Vahiy kitoblari yaxshiroq tushunilganda, oramizda buyuk bir uyg‘onish namoyon bo‘ladi. Xudoning bashoratli Kalomining nuri Unga ma’qul bo‘lgan tarzda uyg‘onish va islohotni yuzaga keltiradi.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Opa Uayt so‘nggi kunlarga nazar tashlar ekan, keyingi kunlarda Xudoning xalqi orasida yuz beradigan ulkan islohotni nazarda tutadi. Muqaddas tarixdagi barcha uyg‘onishlar va islohotlar Xudoning Kalomidan kelib chiqqan bo‘lib, o‘sha muqaddas davrlarning har biri yakshanba qonunidan sal oldin boshlanadigan so‘nggi buyuk uyg‘onish va islohotga ishora qilgan. Bu uyg‘onishlar Xudoning Kalomining muhrdan ochilishi natijasida yuzaga keladi. Yetti momaqaldiroq, xuddi Daniel kitobi o‘n ikkinchi bobda muhrlanganidek, muhrlab qo‘yilgan edi.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Tarqalish davrining 1260 ramzi bilan bog‘liq bo‘lgan bashoratiy xususiyatlarini qo‘llaganimizda, Vahiy kitobining o‘n birinchi bobida Muso va Ilyos uch yarim kun davomida ko‘chada o‘lik holda yotganini ko‘ramiz. O‘n sakkizinchi oyatga kelib, Xudoning g‘azabi vaqti yetib kelgan bo‘ladi. Muso va Ilyos inson uchun berilgan sinov muddatining yakunlanishi arafasidagi Xudoning xalqini ifodalaydi. Ular Iso xochga mixlangan joy — Sado‘m va Misr ko‘chalarida 1260 ramziy kun davomida tarqatib yuborilgan bo‘ladilar.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

Muso va Ilyosga uchinchi oyatdan boshlab, ular ko‘chada o‘ldiriladigan yettinchi oyatgacha bo‘lgan oraliqda o‘z guvohliklarini berish qudrati berildi. Yuhanno ikkinchi oyatda ma’badni o‘lchashni tugatdi, so‘ng Muso va Ilyosga qanor kiyimlariga burkangan holda o‘z guvohliklarini berish qudrati berildi. Ilyos va Musoning xabari 1844-yilda Filadelfiyalik Millerit Adventizmga berildi, va 1863-yilga kelib, ularning ovozlari avloddan-avlodga o‘tib keladigan urf-odatlar va an’analar ostiga ko‘mildi. Ularga “qanor” kiyimiga burkangan holda uch yarim yil davomida o‘z guvohliklarini berish qudrati berildi; bu “qanor” 1863-yildan keyin tobora kuchayib borayotgan zulmatning ramzidir.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Opa-singil Uaytning yetti momaqaldiroqni birinchi va ikkinchi farishtalarning voqealarini ifodalovchi deb bergan ta’rifini satr ustiga satr usulida qo‘llaganimizda, biz bir farishtaning xabar bilan tushib kelishi bilan boshlanadigan bir tarixni shakllantiramiz; biroq satr ustiga satr tarzida, u farishta ham birinchi, ham ikkinchi farishtadir. Ulardan biri 1840-yil 11-avgustda oyog‘ining birini quruqlik ustiga va bir oyog‘ini dengiz ustiga qo‘ydi, boshqasi esa 1844-yil 19-apreldagi umidsizlik paytida yetib keldi.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Har bir parallel tarixdagi keyingi yo‘l belgisi Habakkukning lavhalari bilan bog‘liq bo‘lgan Xudoning qo‘lidir. Birinchi farishta bilan 1843-yilgi jadval tayyorlandi, biroq ayrim hisoblarda xato bor edi. Ikkinchi farishta bilan Xudoning qo‘li Habakkukning lavhalarining bir yo‘l belgisidir; bu U xatodan O‘z qo‘lini tortib olganida ifodalangan. U O‘z qo‘lini tortib olganida, xabar 1844-yil 22-oktabrdagi ko‘ngilsizlikdan sal oldin, Exeter lager yig‘inidagi o‘z cho‘qqisiga qadar bosqichma-bosqich rivojlandi.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Ikki chiziq butunjahon xabarini belgilaydi, chunki kelib tushgan farishta bir oyog‘ini quruqlikka va bir oyog‘ini dengizga qo‘yadi, va ilhom bizga bu butunjahon xabarini ifodalashini ma’lum qiladi. Farishta, shuningdek, o‘n bokira haqidagi masaldagi kechikish vaqtining boshlanishini ham belgilaydi. Bu birinchi yo‘l-belgisida biz Xudoning qo‘li yolg‘onni yuzaga keltirayotganini ham ko‘ramiz. 1844-yil 19-aprelda, bashoriy ma’noda, vahiy go‘yo yolg‘on so‘zlagandek ko‘rindi, ammo sabr qilganlar kutdilar va vahiy kechiksa-da, u yolg‘on so‘zlamadi. Ammo biz barpo etayotgan chiziq boshlanganda, birinchi umidsizlikdagi yolg‘on birinchi yo‘l-belgisining bir xususiyati sifatida qayd etiladi.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Shunda Xudoning qo‘lining belgisi va Xabaqquqning lavhalari Xudoning bir xatoni yopib turishini, so‘ng esa O‘z qo‘lini o‘sha xatodan olib tashlashini ko‘rsatadi. Milleritlar tarixida bu xatoga Xudo 1842 yil may oyida, jadval bosib chiqarilganda, yo‘l qo‘ydi; keyinchalik esa 1843 yil tugagach, bu xato namoyon bo‘ldi, biroq undan ancha keyin Rabbiy raqamlardagi xatodan O‘z qo‘lini oldi. Bu xato 1842 yil may oyidan to birinchi umidsizlikdan keyingi bir muddatgacha davom etdi. Birinchi farishta uchun Xudoning qo‘li va Xabaqquqning lavhalari 1842 yil may oyida belgilangan, ammo ikkinchi farishta tarixida Uning qo‘lini olib tashlashi birinchi umidsizlikdan ko‘p o‘tmay sodir bo‘ladi.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Bu “qo‘l” yo‘lko‘rsatkichini bashoratli davr sifatida belgilaydi. Bu shunday bir davrki, Uning qo‘li xatoni yopib turishi bilan boshlanadi, so‘ngra Uning qo‘li xatodan olib tashlanishi bilan nihoyasiga yetadi. Uning qo‘li bilan yopish va ochish davri Yahudo qabilasining Arsloni bashoratli nurni muhrlab, so‘ngra muhrini ochishdagi ishining bir tasviridir. U haqiqatni yopdi, keyin esa ayni o‘sha haqiqatni — asl nurga zid bo‘lmagan boshqa bir nurda — ochib berdi. U buni Milleriylarning Yarim tun nidosining uyg‘onishi va islohotini yuzaga keltirish uchun qildi.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Farishtaning kelishi bilan boshlangan taraddud davri Uning qo‘li olib tashlanganida nihoyasiga yetdi; shu tariqa, «yettinchi oy harakati»ni boshlab bergan bashoratli nur muhrdan yechildi. Bu harakat Exeter lager yig‘inida Yarim Tun Nidosi xabariga olib keldi; u yerda xabar buyuk hafsalasi pir bo‘lishdagi yopiq eshik voqeasigacha to‘lqinlar misoli kuchayib bordi. Xudoning O‘z Kalomining muhrdan yechilishi orqali namoyon bo‘lgan qudrati tobora kuchayib boruvchi uyg‘onish va islohotni yuzaga keltirdi.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

1863 yilda Laodikiyalik Milleriylar harakatiga Iordandan o‘tish taqiqlandi va Ilyos hamda Musoni toshbo‘ron qilganliklari uchun sahroga tayinlandilar. Uilyam Millerning xabari Ilyosning xabari edi, va Millerning asosiy xabari Musoning “yetti vaqt”i edi. “Yetti vaqt”ni rad etish Musoni o‘ldirish edi, va Miller tomonidan bayon etilgan asosiy haqiqatni rad etish Ilyosni o‘ldirish edi. 1863 yilda xabarchi ham, xabar ham ko‘chada o‘ldirildi, va o‘sha paytdan boshlab ularni topishning yagona yo‘li Yeremiyoning qadimiy yo‘llaridagi qabrlarini izlash bo‘ldi. Ular ko‘chada o‘lik yotardilar — ya’ni ular tiriltirilguncha. Ular “o‘z tartibida oshkor qilinadigan” “yetti momaqaldiroqning kelajak voqealari” takrorlanganda — bir yuz qirq to‘rt mingliklar tarixida — tiriltiriladilar.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Birinchi farishtaning tarixi ikkinchi farishtaning tarixi ustiga qo‘yilganda, bashoriy tuzilma Masihning qo‘lini kuzatib borish uchun bir tayanch nuqtasini hosil qiladi; bu esa Yarim tun nidosining yo‘li uzra tushgan nurdir. Yarim tun nidosining asl nuri yo‘lni yoritadi va yo‘l bo‘ylab yuqoriga yetaklaydigan nur Uning “ulug‘vor o‘ng qo‘li”ning nuridir.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Men o‘zimni nur bilan qurshalgan va yerdan tobora balandroq ko‘tarilayotgandek his qildim. Men dunyoda advent xalqini ko‘rish uchun o‘girildim, ammo ularni topa olmadim. Shunda bir ovoz menga dedi: «Yana qara, va biroz balandroqqa qara». Shunda men ko‘zlarimni ko‘tardim va dunyodan ancha yuqorida barpo etilgan to‘g‘ri va tor bir yo‘lni ko‘rdim. Bu yo‘lda advent xalqi yo‘lning narigi uchida joylashgan shaharga qarab borayotgan edi. Yo‘lning boshida ularning orqasiga yorqin bir nur o‘rnatilgan edi; farishta menga bu nur «yarim tun nidosi» ekanini aytdi. Bu nur butun yo‘l bo‘ylab porlab turar va ular qoqilib ketmasliklari uchun oyoqlariga yorug‘lik berar edi.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Agar ular ko‘zlarini o‘zlarining oldilarida bo‘lib, ularni shaharga boshlab borayotgan Isoga qattiq tikib turganlarida, ular xavfsiz edilar. Ammo ko‘p o‘tmay ba’zilari charchab qoldilar va: “Shahar juda uzoqda ekan, biz esa unga bundan oldinroq kirib bo‘lishni kutgan edik”, dedilar. Shunda Iso O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, ularga dalda berar edi; Uning qo‘lidan adventchilar jamoasi ustida hilpirab turgan bir nur chiqardi, va ular: “Alleluia!” deb qichqirdilar. Boshqalari esa ortlaridagi nurni shoshqaloqlik bilan inkor etdilar va bizni bunchalik uzoqqa boshlab chiqqan Zot Xudo emas edi, dedilar. Ularning ortidagi nur so‘ndi, oyoqlari mutlaq zulmat ichida qoldi, va ular qoqilib, mo‘ljaldan hamda Isodan ko‘zdan yo‘qotib, yo‘ldan pastdagi qorong‘i va yovuz dunyoga qulab tushdilar.” Ellen G. White’ning Christian Experience and Teachings, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Masih O‘zining ulug‘vor qo‘lini ko‘targanida, U O‘zining “qo‘li”ni O‘z xalqini yo‘naltirish ishining ramzi sifatida qo‘llamoqda. Biz ikkinchi farishtaning kelishini 1840-yil 11-avgustda tushib kelgan birinchi farishta bilan birlashtirganimizda, har ikkala farishtaning ham o‘z qo‘llarida bir xabar bo‘lganini ko‘ramiz.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “Menga butun osmon yer yuzida davom etayotgan ishga qanday qiziqish bilan qarayotganini ko‘rsatildi. Iso qudratli bir farishtaga yer aholisi oldiga tushib, ularni Uning ikkinchi bor zohir bo‘lishiga tayyorlanishga ogohlantirishni topshirdi. Farishta osmondagi Isoning huzuridan chiqib ketar ekan, uning oldidan nihoyatda yorqin va ulug‘vor bir nur borardi. Menga aytildiki, uning vazifasi yerni o‘z ulug‘vorligi bilan yoritish va insonni Xudoning kelayotgan g‘azabidan ogohlantirish edi. …”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “Yana bir qudratli farishta yerga tushish uchun yuborildi. Iso uning qo‘liga bir bitikni berdi, va u yerga kelgach: «Bobil yiqildi, yiqildi», deb nido qildi. Shunda men umidsizlikka tushganlarning yana ko‘zlarini osmonga qaratib, o‘z Rabbilarining zohir bo‘lishini imon va umid bilan kutayotganlarini ko‘rdim. Ammo ko‘plar go‘yo uxlayotgandek, karaxt bir holatda qolayotgandek tuyuldi; shunga qaramay, men ularning yuzlarida chuqur qayg‘u izlarini ko‘ra oldim. Umidsizlikka tushganlar Muqaddas Yozuvlardan ular kutish davrida ekanliklarini va vahiyning amalga oshishini sabr bilan kutishlari kerakligini ko‘rdilar. Ularni 1843-yilda o‘z Rabbilarini kutishga undagan o‘sha dalillar, Uni 1844-yilda kutishlariga ham olib keldi. Ammo men ko‘rdimki, ko‘pchilik 1843-yilda ularning imonini ajratib turgan o‘sha g‘ayratga ega emas edi. Ularning umidsizligi imonlarini so‘ndirdi”. Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Har ikkala farishta birgalikda bitta ramzni tashkil etuvchi uch farishtadan biridir; shu bois, ular ifoda etadigan xabar nuqtayi nazaridan o‘zaro muvofiqdirlar, garchi ularning har biri o‘ziga xos alohida xabarni ifoda etsa ham. Har ikkala farishtaning qo‘lida sinovni ifodalovchi “yozuv” bor. “Birinchi va ikkinchi farishtalar” uchinchi farishta bilan “parallel ravishda borishi kerak.”

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

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

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Oqsoqol Uayt uchinchi farishtani Vahiyning o‘n sakkizinchi bobi farishtasi sifatida aniqlaydi va birinchi hamda ikkinchi farishtalar Vahiyning o‘n sakkizinchi bobidagi uchinchi farishta bilan ifodalangan bashoratli tarixga parallel tarzda borishi lozimligini ko‘rsatadi. Shunday qilib, u birinchi farishtaning 1840-yil 11-avgustdagi tushishini 9/11 bilan muvofiqlashtiradi hamda Vahiyning o‘n sakkizinchi bobi farishtasi “uchinchi farishta” ekanini ko‘rsatadi. Uchinchi farishta uchalasining oxirgisi bo‘lib, birinchisi tomonidan timsollangan; shu sababli Oqsoqol Uayt bizga birinchi farishtaning missiyasi Vahiyning o‘n sakkizinchi bobi farishtasining missiyasi bilan aynan bir xil bo‘lganini bildiradi, chunki har ikkala farishtaning missiyasi ham “yer yuzini o‘zining ulug‘vorligi bilan yoritish” edi.

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Yetti momaqaldiroq” birinchi va ikkinchi farishtalar tarixidagi voqealarning chegaralab ko‘rsatilgan tartibini ifodalaydi; bu voqealar uchinchi farishta tarixida yana takrorlanadi. Ilhom shunga yo‘naltirganki, biz bu tarixlarni “satr ustiga satr” tarzida uyg‘unlashtirganimizda, birinchi farishtaning 1840-yildagi tushishi Uning 9/11 dagi tushishi bilan mos keladi. Bu ikki guvoh bilan birga yeyilishi lozim bo‘lgan sinov xabarini aniqlab beradi va hafsalasi pir bo‘lishni birinchi yo‘l belgisi bilan uyg‘unlashtiradi.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Yetti momaqaldiroq” umidsizlik bilan boshlanib, undan-da kattaroq umidsizlik bilan yakunlanadigan bashoratli davrni ifodalaydi.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Birinchi farishtaning tushishi haqidagi bashoratli chiziq ikkinchi farishtaning kelishi bilan muvofiqlashtirilganda, u “haqiqatning tuzilmasi”ni hosil qiladi. Haqiqat uch bosqich sifatida ta’riflanadi; bunda birinchi va oxirgi bosqich aynan bir xil bo‘lib, o‘rta bosqich isyonni ifodalaydi. Birinchi ikki farishtani ushbu tuzilishga muvofiqlashtirish, birinchi va ikkinchi farishtalardan tashkil topgan bir tuzilmani hosil qiladi; bu Vahiy o‘n sakkizinchi bobdagi uchinchi farishtani namoyon etadi, va Vahiy o‘n sakkizinchi bobdagi uchinchi farishta ham birinchi, ham ikkinchi farishtalarning birikmasidir.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Vahiy 18-bobning uchinchi farishtasi ikki ovozdan tashkil topgan. Birinchi ovoz 11-sentabr voqealarida Nyu-Yorkdagi binolar qulaganida bajo bo‘ldi, to‘rtinchi oyatdagi ikkinchi ovoz esa Yakshanba qonunidir. 11-sentabrdan to Yakshanba qonunigacha bo‘lgan davr ichida Vahiy 18-bobning uchinchi farishtasi birinchi va ikkinchi farishtalarning qo‘shilmasini ifodalaydi. Holat shunday ekan, o‘sha ikki farishtaning tarixidan “satr ustiga satr” tarzida Vahiy 18-bobdagi uchinchi farishtaning tarixini ifodalash uchun foydalanish — birinchi va ikkinchi farishtani birinchi va ikkinchi farishta bilan muvofiqlashtirish demakdir.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Ikki farishta birinchi hafsalasi pir bo‘lish nuqtasiga keladi; va har ikkala farishta ham payg‘ambarlik jihatidan o‘zaro bog‘liq bo‘lib, ikkalasida ham sinov xabari farishtaning qo‘lidadir. Keyin chiziqda ifodalangan yo‘l belgisi Xabaqquqning lavhalaridir; bu esa bevosita Xudoning qo‘li bilan bog‘liqdir. Birinchi farishta chizig‘ida 1843 yil jadvali 1842 yil may oyida tayyorlanadi, ikkinchi farishta chizig‘ida esa hech qanday jadval bo‘lmagan. Jadval ikkinchi farishtaning kelishi bilan o‘z nihoyasiga yetgan edi. Ikkinchi farishta chizig‘idagi Xabaqquq lavhasi yo‘l belgisi — 1843 yil jadvalidagi sonlardagi xatodan Xudoning qo‘lini olib tashlashdir.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Uning qo‘li birinchi farishtaning yo‘l belgisi ichidagi bir xatoni yopdi, va ayni o‘sha yo‘l belgisining o‘zida, ikkinchi farishta chizig‘ida Uning qo‘li olib tashlandi. Shunday qilib, birinchi va ikkinchi farishtaning parallel chiziqlaridagi Habakkukning lavhalari yo‘l belgisi ikki bosqichni ifodalaydi. Birinchi bosqichda Uning qo‘li bir xatoni yopadi, va Habakkukning lavhalari yo‘l belgisi davrining oxirida U O‘z qo‘lini olib tashlaydi. Kechikish vaqti ikkinchi farishtaning kelishi bilan boshlandi va kechikish vaqti Uning qo‘li olib tashlanishidan boshlab, bosqichma-bosqich yakunlanadi. Habakkukning lavhalari yo‘l belgisi boshida Masihning qo‘li va oxirida ham Uning qo‘li bilan belgilangan vaqt davrini ifodalaydi.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Ikki qo‘l birinchi umidsizlikda belgilangan bo‘lib, ikkalasida ham qabul qilinib, yeyilishi lozim bo‘lgan sinov xabari bor. So‘ngra asosiy haqiqatlarni ifodalovchi bashoratli vaqt davri boshlanadi; u Xudoning qo‘li bilan yopilishdan boshlanib, Uning qo‘li bilan ochilish bilan yakunlanadi. Keyingi yo‘l belgisi Exeter lager yig‘ini bo‘lib, unda yarim tunda yangragan faryod Masihning qo‘liga ergashib Eng Muqaddas Joyga kiradiganlarni ajratib, poklaydi.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Masih Eng Muqaddas Xonaga kirganida, U qo‘lini osmonga ko‘tarib, endi vaqt bo‘lmasligiga qasam ichdi. U ayni damda uchinchi farishtaning tarixida takrorlanayotgan birinchi ikki farishtaning tarixini ifodalovchi “yetti momaqaldiroq”ni muhrlab qo‘ygan edi. U “yetti momaqaldiroq”ni, xuddi Daniel kitobining o‘n ikkinchi bobidagi bashoratlarni muhrlagani kabi, muhrlab qo‘ydi. Danielning o‘n ikkinchi bobida, uch ramziy vaqt davrining birinchisida, Masih ikkala qo‘lini osmonga ko‘tarib, Xudoning xalqining tarqatib yuborilishi nihoyasiga yetganda, “hayratga sabab bo‘ladigan kishilar”ga aylanganlar poklanib, nazr sifatida yuksaltirilishini e’lon qiladi. Biz hozir ko‘rib chiqayotgan birinchi va ikkinchi farishtalarning tuzilishi, ramziy ma’noda, har bir bosqichda Xudoning qo‘lini namoyon etadi.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

U haqiqatni qoplaganda, umidsizlik yuzaga keladi, va U O‘z qo‘lini olib tashlaganda, nur paydo bo‘ladi; va bu nur Yarim tunda yangragan faryod xabarining nuridir. Birinchi umidsizlikdan buyuk Umidsizlikkacha bo‘lgan yo‘l alpha va omega imzosini o‘zida mujassam etadi va haqiqat tuzilmasi ichida bayon etiladi. Boshlanish oxirni ifodalaydi, va ikki umidsizlik orasidagi yo‘l belgisi Xabakkukning lavhalarining muhrlanishi va muhrdan yechilishining ta’sirini tasvirlaydi; bu esa Yeremiyoning qadimiy yo‘llarining muhrdan yechilishidir va yakunlangan ma’bad barcha tog‘lardan yuksaltirib ko‘tariladigan Yakshanba qonunidan oldin ma’bad bunyod etiladigan poydevorni ifodalaydi. Haqiqat kalomidagi o‘rta yo‘l belgisi isyonni ifodalaydi, va bug‘doy bilan begona o‘tlarning yakuniy ajralishi orqali tasvirlangan tarixda nodon bokiralarning isyonini namoyon qiladi.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Habakkukning lavhalaridagi yo‘l belgisi bilan ifodalangan isyon taraqqiy etuvchi sifatida tasvirlanadi, chunki u bitta yo‘l belgisi emas, balki Xudoning qo‘li bilan ifodalangan aniq belgilangan boshi va oxiriga ega bo‘lgan bir davrdir. Xudoning qo‘li birinchi umidsizlikda ikki martadir, chunki ikkita farishta bor va ularning har ikkisi ham qo‘lida bir xabar tutadi. Isyonning keyingi yo‘l belgisi boshlanish va tugash qo‘liga ega, shuning uchun uning payg‘ambarlik xususiyatlari ichida ham ikki qo‘l mavjud. Buyuk umidsizlikning uchinchi yo‘l belgisi Masihning O‘z qo‘lini ko‘tarib, osmonga qasam ichishini aynan yetti momaqaldiroq muhrlab qo‘yilgan o‘sha parchada ko‘rsatadi; xuddi Doniyorning o‘n ikkinchi bobida bo‘lgani kabi. Farishta hozir biz ko‘rib chiqayotgan dastlabki ikki farishtaning payg‘ambarlik tuzilmasining oxirini belgilagan ayni nuqtada, U payg‘ambarlik vaqtining tatbiqini yakunlaydi va O‘zini Doniyor kitobidagi parallel parchaga joylashtiradi; u yerda U bir qo‘lini emas, balki ikkala qo‘lini ko‘tarmoqda.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Doniyorning o‘n ikkinchi bobida oxirgi kunlarda muhrdan ochiladigan uchta bashoratli davr bor, chunki bu — oxirgi kunlarda Xudoning xalqining boshiga keladigan narsadir. Doniyorning yakuniy, cho‘qqi vahiyida tilga olingan birinchi narsa shuki, Xudoning qoldiq xalqini ifodalovchi Doniyor ham narsani, ham vahiyni tushungan edi. Doniyor tomonidan qayd etilgan oxirgi narsa esa shundan iboratki, bilimning ortishi Yahudo qabilasining Sheri tomonidan tushunadiganlar sifatida ajralib turadigan Xudoning xalqi orasida so‘nggi uyg‘onish va islohotni yuzaga keltirish uchun qo‘llanildi. U O‘z xalqini muhrlash ishini Doniyor o‘n ikkinchi bobdagi “uch davr”ning muhrdan ochilishi bilan bog‘liq holda Vahiy kitobidagi “yetti momaqaldiroq”ni muhrdan ochish orqali amalga oshiradi.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Iso Xudoning xalqining qudratini tarqatib yuborishning uch yarim bashoratli kuni oxirida barcha “moʻjizalar” tamom boʻlishini bildirganida, U Vahiy kitobining oʻn birinchi bobida bayon etilgan koʻchalardagi uch yarim kunlik oʻlim nihoyasiga yetgan 2023-yil iyul oyini koʻrsatmoqda. Endi moʻjizalar yakshanba qonunidan oldin tamom boʻlar edi. U 2023-yil iyulini bir emas, balki ikkala qoʻlini ham koʻtarish orqali belgiladi. Shu tariqa U kutish vaqtining nihoyasini belgiladi, xuddi Millerchilar tarixidagi xatodan Oʻz qoʻlini tortib olganidek. Birinchi hafsalasi pir boʻlish 2020-yil 18-iyulda, Millerchilarning birinchi hafsalasi pir boʻlishi bilan timsollangani kabi, sodir boʻldi; va kutish vaqti U 2023-yil iyulida Oʻzining qoldiq xalqini toʻplash uchun qoʻlini ikkinchi bor uzatguniga qadar boshlandi va davom etdi.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Birinchi umidsizlik Xudoning qo‘li bir xatoni yopib turgani bilan ifodalanadi; bu xato milleritlar uchun 1844-yil 22-oktabr o‘rniga 1843-yilni belgilash edi. O‘sha umidsizlik o‘n ikkinchi bobning o‘n ikkinchi oyatida ifodalangan. Birinchi umidsizlik Uning qo‘li xatoni yopib turgani bilan ifodalanadi va birinchi umidsizlikka kelgan milleritlar orqali timsollashtirilgan edi. O‘n ikkinchi oyatdagi so‘z — “yetib keladi”. 1335 ga qadar kutadigan va unga “yetib keladigan” kishi baxtlidir; 1844-yil 19-apreldagi umidsizlikka “yetib keladigan” kishi baxtlidir. “Yetib keladi” deb tarjima qilingan so‘zning ma’nosi “tegmoq”dir. Milleritlar o‘zlarining birinchi umidsizligini 1843-yil 1844-yilga tegganida boshdan kechirdilar. Doniyorning o‘n ikkinchi bobidagi o‘n ikkinchi oyat 1844-yil 19-apreldagi birinchi umidsizlikni ham, ammo bundan ham bevositaroq tarzda 2020-yil 18-iyuldagi birinchi umidsizlikni ko‘rsatadi.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Oxir zamonda, bilim ortib, bug‘doy bilan begona o‘tning yakuniy ajratilishini amalga oshiradigan va o‘sha paytda muhrdan yechiladigan uch davr orasidagi birinchi bashoriy davr hamda so‘nggi bashoriy davr ayni bir bashoriy davrdir; shu tariqa bu holat bir yuz qirq to‘rt mingni muhrlaydigan bashoriy nurning muhrdan yechilishini aniqlab beradi.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Yettinchi oyatning birinchi davri — 2023-yil iyulida Vahiy kitobining o‘n birinchi bobidagi uch yarim kunning sochilishi nihoyasiga yetishidir; o‘n ikkinchi oyatdagi davr esa ayni o‘sha sochilishning 2020-yil 18-iyuldagi boshlanishidir. Alfa va Omega Doniyor o‘n ikkinchi bobda yetti momaqaldiroq tarixini 2020-yil 18-iyuldagi umidsizlikdan boshlanib, uch yarim ramziy kun o‘tib 2023-yil iyulida tugaydigan tarix sifatida belgilagan edi. Shuningdek, nihoyatda muhim jihat shuki, Alfa va Omega yakuniy kutish vaqtining boshlanishi va tugashini belgilaganida, U osmon sari bir qo‘lini emas, balki ikkala qo‘lini ham ko‘tardi va abadulabad tirik Zot nomi bilan qasam ichdi.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Inson O‘g‘li bo‘lgan Xudoning O‘g‘li Ota bilan qasam ichmoqda — aynan Xudoning ahd xalqi haqidagi voqeaning cho‘qqisi boshlangan joyda; Masih avval Abramni bir va’da bilan chaqirgan, so‘ngra esa o‘sha va’dani qasam bilan tasdiqlagan edi. Oyoq kiyimlaringni yech, sen muqaddas zamin ustidasan!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Uch bashoratli davrning o‘rta harfi, o‘n birinchi oyatdagi 1290 yil ichida ifodalangan, Abram va Pavlusning ahd vaqtiga oid 430 yillik bashoratining omega darajasidagi bajo bo‘lishidan kam narsa emas. Millerchilar tushunchasi asosida yondashilgan bu oyat, avvalo papalik uchun o‘ttiz yillik tayyorgarlik davrini, so‘ng esa uning ortidan keladigan 1260 yillik papalik ta’qibini ko‘rsatdi. Abramning 430 yili ma’lum bir xalqdagi qullik va ozodlikni ifodalaydi; shu bilan birga, dastlabki o‘ttiz yil Rabbiyning Abram bilan ahdga kirishini ifodalaydi. Ruhoniylar uchun o‘ttiz yillik tayyorgarlik 1989 yilda, oxirzamon vaqtida boshlandi, va bu o‘ttiz yil Yakshanba qonunida yakun topadi; o‘sha paytda oyat vayronagarchilikning jirkanchligi o‘rnatilishini ko‘rsatadi, va shundan so‘ng u Xudoning xalqini 1260 ramziy yil davomida ta’qib qiladi; bu Vahiy o‘n uchinchi bobdagi Yuhannoning 42 ramziy oyiga muvofiq keladi.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Bir yuz qirq to‘rt mingning islohot harakati 1989-yilda boshlandi, o‘shanda Rabbiy yakshanba qonunidan boshlanadigan yarim tun inqirozi davrida xizmat qilish uchun bir ruhoniylikni tayyorlash ishini boshladi. Alfa va Omega Hiddekel suvlari ustida turib, ikkala qo‘lini ham osmonga ko‘tardi va 2020-yil 18-iyuldan 2023-yil iyuligacha bo‘lgan sochilib ketish nihoyasiga yetganda, Masihning O‘z ilohiyligini insoniyat bilan birlashtirish ishiga oid mo‘jizalar tugallanishiga qasam ichdi.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Bu, yetti momaqaldiroq qatori ichidagi o‘ninchi bobning ayni o‘sha bayonidir, chunki U nafaqat o‘sha yerda vaqtning bashoratli tatbiqini yakunladi, balki yettinchi karnay sadosi yangraydigan kunlarda Xudoning siri nihoyasiga yetishini ham ko‘rsatdi. Doniyor o‘n ikkinchi bobdagi parallel parcha shuni ko‘rsatadiki, 2023 yil iyulida tarqalish tugaganida, Masihning ikkala parallel parchada ham qo‘lini ko‘tarib qasam ichishi bilan bir vaqtda sodir bo‘lgan yettinchi karnay sadosi orqali ifodalanganidek, Xudoning xalqini muhrlash ishining tugallanishi ham nihoyasiga yetgan bo‘lur edi.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Doniyorning o‘n ikkinchi bobidagi uch qavatli xabarning birinchi bashoriy davri bilan oxirgi bashoriy davri alfa va omega imzosiga egadir. Yettinchi oyatning birinchi davri aynan o‘sha davrning oxirini aniqlab beradi; o‘n ikkinchi oyat esa o‘sha davrning boshlanishini belgilaydi. Yettinchi va o‘n ikkinchi oyatlarning o‘rtasida 1989-yildagi oxirzamon tarixidan sinov muddatining yopilishigacha bo‘lgan tarix tasvirlangan. Yettinchi oyatdagi alfa davrining va o‘n ikkinchi oyatdagi omega tarixining o‘rtasida insoniyatning Yakshanba qonunidan Mixail o‘rnidan turgunicha bo‘lgan so‘nggi isyoni tasvirlangan; va bu aynan Mixail o‘rnidan turadigan o‘sha bobning o‘zida tasvirlangandir.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

O‘rta davrdagi isyon, avvalo, isyonning tashqi tarixidir, biroq dastlabki o‘ttiz yil keyingi 1260 yillik davrda ifodalangan tashqi kuchlar bilan bevosita to‘qnashuvda bo‘lgan ruhoniylarning tayyorlanishining ichki tarixidir.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

O‘rta davr ibroniy alifbosining o‘n uchinchi harfi isyonini ifodalaydi va u, sinov muddati hali davom etar ekan, yer sayyorasida buyuk kurashning yakuniy jangini tasvirlagani uchun, ichki jihat bilan qo‘shilib ketadi. Uning tashqi va ichki uyg‘unligi, shuningdek, Hiddekel daryosi hamda Alpha va Omega imzosini ham o‘zida mujassam etgan va haqiqat tuzilishi ustiga qurilgan uch bob orqali ifodalangan Doniyorning so‘nggi vahiyining xabaridir. Birinchi va oxirgi bob Xudoning xalqining muhrlanishiga bag‘ishlangan bo‘lib, ular abadiy porlaydigan yulduzlar sifatida tasvirlanadi. Isyon haqidagi o‘rta bob ayni tarixni o‘n birinchi oyatda ifodalangan holda 1290 yil bilan aynanlashtiradi, bu esa ayni shu tuzilmaning o‘rta oyatidir.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Masih O‘z qo‘lidan payg‘ambarlik tuzilmasi ichida foydalanganda, bu ko‘p haqiqatlarni ifodalaydi, ammo bu, shuningdek, U O‘z xalqini boshlab borayotgan yo‘lni ham ifodalaydi. Iso Masihning vahiyi 2023-yil iyul oyida muhrdan yechila boshladi. O‘sha muhrdan yechilish yetti momaqaldiroqning muhrdan yechilishini hamda o‘n ikkinchi bobda ifodalangan Doniyor xabarini ham o‘z ichiga oladi. Muhrdan yechilish 1989-yilda boshlangan va yakshanba qonuni bilan yakunlanadigan qirqinchi oyatning yashirin tarixida sodir bo‘ladi. O‘sha tarixda Xudoning xalqi muhrlanadi, va ular Muqaddas Ruhning yog‘dirilishi orqali muhrlanadi. Muqaddas Ruhning yakuniy yog‘dirilishi Vahiyning sakkizinchi bobida aniqlab ko‘rsatilgan bo‘lib, u yerda u yettinchi, demakki, yakuniy muhr sifatida ifodalangan. Yahudo qabilasining Arsloni beshinchi bobda yetti muhr bilan muhrlangan kitobni ochish uchun g‘olib chiqdi.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Oltinchi muhr oltinchi bobning oxirida bir savolni ko‘tardi: gunoh uchun shafoat endi mavjud bo‘lmaydigan davrda kim bardosh bera oladi?

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Chunki Uning g‘azabining buyuk kuni keldi; va kim tura oladi? Vahiy 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Keyingi bob, yoki aytish mumkinki, keyingi oyat, Yakshanba qonuni inqirozi davrida Xudoning shohligiga yig‘ilgan bir yuz qirq to‘rt mingning muhrlanishini va ulkan olomonni tanishtiradi. Bir yuz qirq to‘rt ming oltinchi muhr savolining javobidir. Ular yettinchi bobda tasvirlanganidan so‘ng, sakkizinchi bob yettinchi va yakuniy muhrning yechib olinayotganini ko‘rsatadi.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Va u yettinchi muhrni ochganida, osmonda qariyb yarim soat sukut bo‘ldi. Va men Xudo huzurida turgan yetti farishtani ko‘rdim; ularga yetti karnay berildi. Va boshqa bir farishta kelib, qurbongoh yonida turdi; uning qo‘lida oltin tutatqi idishi bor edi; va unga ko‘p tutatqi berildi, toki uni barcha azizlarning ibodatlari bilan birga taxt oldidagi oltin qurbongoh ustiga taqdim etsin. Va tutatqining tutuni, azizlarning ibodatlari bilan birga, farishtaning qo‘lidan Xudo huzuriga ko‘tarildi.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Va farishta buhurdonni oldi, uni qurbongohning olovi bilan to‘ldirdi-da, yerga otdi; shunda ovozlar, momaqaldiroqlar, chaqmoqlar va zilzila yuz berdi. Vahiy 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

Oq ko‘rinishida ifodalangan, Ishayo kitobining oltinchi bobida tasvirlangan va Opa Uayt poklanish ramzi deb ta’riflagan “olov” qurbongohdan olinib, yerga tashlanadi. Hosil bayramidagi osmondan tushgan “olov” “olov tillari” sifatida ifodalangan edi. “Olov” — Ahd Elchisi Levining o‘g‘illarini poklash uchun ishlatadigan narsadir.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Uning qo‘lida sovuruvchi kuragi bor; U o‘z xirmonini batamom tozalab, bug‘doyini omboriga yig‘adi.’ Matto 3:12. Bu poklanish davrlaridan biri edi. Haqiqat so‘zlari orqali somon bug‘doydan ajratilayotgan edi. Tanbehni qabul qilish uchun haddan tashqari mag‘rur va o‘zini oqlovchi, kamtarlik hayotini qabul qilish uchun esa dunyoni ortiqcha sevuvchi bo‘lganlari sababli, ko‘plar Isodan yuz o‘girdilar. Hozir ham ko‘plar ayni shu ishni qilmoqdalar. Bugun qalblar Kafarnahumdagi sinagogada bo‘lgan o‘sha shogirdlar singari sinovdan o‘tkazilmoqda. Haqiqat yurakka yetkazilganda, ular o‘z hayotlari Xudoning irodasiga muvofiq emasligini ko‘radilar. Ular o‘zlarida to‘la bir o‘zgarish zarurligini ko‘radilar; ammo ular o‘zini inkor etuvchi bu ishni zimmasiga olishga rozi bo‘lmaydilar. Shu bois gunohlari fosh etilganda g‘azablanadilar. Ular, shogirdlar Isodan norozi bo‘lib ketganlari kabi, ‘Bu qattiq so‘z ekan; buni kim eshita oladi?’ deb g‘udranib, ranjib ketadilar.” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Olov Ilyosning qurbonligi ustiga tushgan narsa bo‘lganidek, Gido‘nning farishtaga keltirgan qurbonligi ustiga ham tushgan edi. Poklanishning “olovi” — Xudoning Kalomidir, chunki muqaddas qilinmoq — Uning Kalomi bilan poklanmoqdir. Yettinchi muhr ochilganda yerga tashlanadigan “olov”, oxirgi kunlarda muhrdan ochiladigan bashoratli xabarning quvvat bilan ta’minlanishini bildiradi; bu esa yettinchi karnay sadosi yangrayotgan paytda, yetti momaqaldiroq bilan ifodalangan voqealarning yakuniy va mukammal bajo bo‘lishi chog‘ida hamda keyingi kunlargacha muhrlab qo‘yilgan Doniyor o‘n ikkidagi uch bashoratli davr bilan tasdiqlangan holda yuz beradi.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Insoniyatning sinov muddati yakunlanishidan sal oldin muhridan ochiladigan Iso Masihning Vahiyi — yetti momaqaldiroqning muhridan ochilishini, yettinchi muhrning olib tashlanishini, Doniyor o‘n ikkinchi bobning muhridan ochilishini hamda Doniyor o‘n birinchi bobining qirqinchi oyatidagi yashirin tarixning muhridan ochilishini o‘z ichiga oladi; aynan o‘sha tarixda farishta zig‘ir kiyimdagi Zotdan bu ajoyibotlarning oxiri nima bo‘lishini so‘ragan edi.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Zig‘ir matodan kiyingan Zot javob berib dedi: “2023-yilning iyul oyidagi kechikish vaqtining yakuniga yetganingizda, siz bir yuz qirq to‘rt ming kishining muhrlanishi tarixiga yetib kelgansiz.”

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

U yana shuni aytdiki — Vahiy kitobining o‘n birinchi bobidagi uch yarim ramziy kunning oxirida, Doniyor kitobidan olingan bir bashoratli xabar, 1798-yildagi oxirzamonga xos davr orqali ramziy tarzda ko‘rsatilganidek, muhrdan yechilur. O‘shanda, uch yarim ramziy kunning oxirida muhrdan yechiladigan haqiqat, aynan Doniyor kitobidagi Doniyor kitobining muhrlanishi va muhrdan yechilishini aniqlab beruvchi hamda ta’riflovchi to‘qqiz oyatda joylashgan bo‘lur.

We will continue these things in the next article.

Keyingi maqolada bu masalalarni davom ettiramiz.

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Masih bu yerga kelganida, avloddan-avlodga o‘tib kelgan an’analar hamda Muqaddas Bitiklarning insoniy talqini odamlardan Isodagi haqiqatni yashirib qo‘ygan edi. Haqiqat an’analar uyumi ostida ko‘milib qolgan edi. Muqaddas jildlarning ruhiy ma’nosi yo‘qolgan edi; chunki odamlar o‘zlarining imonsizligi bilan samoviy xazinaning eshigini berkitib qo‘ygan edilar. Zulmat yerni qoplagan, qalin zulmat esa xalqlarni bosgan edi. Haqiqat osmondan yerga nazar tashladi; ammo hech qayerda ilohiy muhr zohir bo‘lmadi. O‘lim kafanidek bir zulmat butun yer yuzini qoplab oldi.

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Lekin Yahudo qabilasining Arsloni g‘olib keldi. U ilohiy ta’limot kitobini yopib turgan muhrni ochdi. Dunyoga sof, hech bir aralashmasiz haqiqatga nazar tashlashga ijozat berildi. Zulmatni ortga surish va xatoni bartaraf etish uchun Haqiqatning O‘zi pastga tushdi. Osmondan dunyoga keladigan har bir insonni yoritishi kerak bo‘lgan nur bilan bir Muallim yuborildi. Bashoratning ishonchli kalomini bilishga chanqoq bo‘lib izlayotgan erkaklar va ayollar bor edi, va u kelganida, u qorong‘i joyda porlayotgan bir nur kabi bo‘ldi.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Ulamolar va farziylar Muqaddas Yozuvlarni sharhlashga da’vo qilar edilar, biroq ularni o‘z g‘oyalari va an’analariga muvofiq ravishda sharhlar edilar. Ularning urf-odatlari va hikmatli qoidalari tobora talabchanroq bo‘lib bordi. Muqaddas Kalom o‘zining ruhiy ma’nosida xalq uchun go‘yo muhrlangan, ularning anglashiga yopiq bir kitobga aylandi.” Signs of the Times, May 17, 1905.

Back to Articles