Article

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

Yo‘el kitobi va Laodikiya davridagi Yettinchi kun adventistlar cherkovi — To‘qqizinchi qism

Number Nine

To‘qqizinchi raqam

Author

Jeff Pippenger

Published

December 11, 2025

Formats

PDF
Word
Song MP3

I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Yoel kitobiga ushbu kirish so‘zida men dastlabki sakkiz maqoladagi ayrim fikrlarni qisqacha jamlab bayon etish, endi esa Yoel kitobini bevosita ko‘rib chiqishga kirishar ekanmiz, undan nimalarni kutishimiz kerakligini aniqlash nuqtasiga yetdim; va, albatta, buning Doniyor 11:11–16 dagi Rafiya va Panium janglari bilan qanday aloqasi bor?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Biz uzumzor qo‘shig‘iga alohida urg‘u berdik, chunki payg‘ambarlik ma’nosida “tajriba” “qo‘shiq” orqali ifodalanadi. Muso va Qo‘zining qo‘shig‘ini kuylayotgan bir yuz qirq to‘rt ming kishining xususiyatlaridan biri ham shudir; bu, aslida, Yuhannoning Ishayoning uzumzor qo‘shig‘ini ifodalash usulidir. Har bir buyuk payg‘ambar o‘z kitobini Isroilning isyoni uchun unga qarshi ayblovlar bilan boshlaydi, yoki boshqacha aytganda, har bir buyuk payg‘ambar avvalo uzumzor qo‘shig‘ini kuylaydi. Men Yoelning birinchi bobdagi uzumzor qo‘shig‘i uzumzor qo‘shig‘i haqidagi eng muhim vahiylardan biri, deb ta’kidlayman. Bu fikrim to‘g‘rimi yoki yo‘qmi, ayta olmayman, ammo bunday qat’iy ishonchda bo‘lishimning sababi shuki, Yoel kitobida ramziy tarzda ifodalangan payg‘ambarlik bog‘lanishlari bir necha nurasimon yo‘nalishlar uchun kalit, yoki ehtimol o‘q vazifasini o‘tayotgandek ko‘rinadi. Yoelning guvohligi nafaqat boshqa parallel yo‘nalishlar bilan bog‘lanadi, balki u, ayniqsa, birinchi bobda uzumzorning vayron qilinishi ramzi orqali, va keyingi ikki bobda ham Qo‘shma Shtatlardagi hayvon suratining sinov vaqtini, ham dunyo uchun hayvon surati sinov vaqtini aniqlab berish orqali, go‘yo bir tayanch nuqtani belgilayotgandek ko‘rinadi. Va bularning hammasi uzumzor kontekstida bayon etilgan, holbuki uzumzor—agar unga yomg‘ir yog‘masa—tirik uzumzor emas.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Shuningdek, biz “qancha vaqt?” timsoli bilan ifodalangan bashoratli davrga ham alohida urg‘u berdik. “Qancha vaqt?” haqidagi avvaldan belgilab qo‘yilgan ushbu tamoyilni yodga solish zaruratini his qildim, toki bo‘lgan va ayni paytda poydevor hamda burchak toshi bo‘lgan “eng yuqori tosh”ga urg‘u berilsin. Hozir amalga oshayotgan Yarim tun faryodi xabarining yakuniy to‘liq rivoji ana shu “eng yuqori tosh”dir. O‘sha poydevorlar asosida bu eng yuqori tosh Millerning javohirlari bo‘lib, ular boshidagidan o‘n baravar yorqinroq porlamoqda.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Xudoning “ajoyib ishlari”ga asoslanib, gumbaztosh shundaki, Uning xalqi Laodikiya tajribasidan Filadelfiya tajribasiga o‘tadi; ayni paytda o‘sha xalq yettilikdan bo‘lgan sakkizinchiga aylanadi va shuningdek jangari jamoatdan zafarli jamoatga o‘tadi. Ana shu o‘tish gumbaztoshdir. Bu o‘tish Xudoning xalqi “gumbaztosh” xabarini eshitib, ko‘rganda va u ularning ko‘zlarida ajoyib bo‘lganda amalga oshadi. “Gumbaztosh” xabari cho‘qqidir, chunki u ramziy “gumbaztosh”ga oid barcha haqiqatlarni bir joyga jamlaydi. “Yetti karra” xabari Millerning poydevor toshi edi va u Millerchilar harakatining gumbaztoshi bo‘lishi kerak edi. Pentikost Pentikostal davrning gumbaztoshi bo‘lganidek, Yarim tun nidosi ham birinchi va ikkinchi farishtalar Millerchi harakatining gumbaztoshi bo‘lgan.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Masih birinchi va ikkinchi farishtalarning Millerit ma’badini qurgan 46 yillik davrning cho‘qqisi yoki toj toshi sifatida, o‘sha toj toshi Masihning bir yuz qirq to‘rt mingning ma’badini qurish ishining poydevor toshiga aylanishi kerak edi. O‘sha poydevor toshi 1844 yilda samoga eltuvchi yo‘lni yoritadigan nur sifatida o‘rnatildi, va shu sababli dunyoning oxiridagi Xudoning xalqi orom topish uchun “qadimgi yo‘llar”ga qaytishi kerak. Agar va qachon ular Milleritlarning kashshoflik tarixiga qaytsalar, ular Yarim Tun Faryodi xabarining poydevoriy tarixning cho‘qqisi bo‘lganini topadilar. Yarim Tun Faryodi Muqaddas Ruhning to‘kilishining namoyon bo‘lishi edi. Jon “qadimgi yo‘llar”ga qaytib, yo‘lning boshlanishida yoki poydevor nuqtasida o‘rnatilgan “yorqin nur”ni topganida, u Yeremiyo “orom” deb ta’riflagan Yarim Tun Faryodini topadi.

> “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.

> “Yo‘lning boshida ularning ortiga yorqin bir nur o‘rnatilgan edi; farishta menga bu nurning ‘yarim tun faryodi’ 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 o‘z nigohlarini o‘zlarining oldilarida bo‘lgan va ularni shaharga boshlab borayotgan Isoga qat’iy qaratib tursalar, xavfsiz edilar. Ammo ko‘p o‘tmay ba’zilari holdan toyib, shahar juda uzoqda, deb aytdilar va ular unga bundan oldinroq kirib bo‘lishni kutgan edilar. Shunda Iso O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, ularga dalda berar edi, va Uning qo‘lidan advent guruhining ustida hilpirab turgan bir nur chiqardi, va ular: ‘Alleluia!’ deb hayqirdilar. Boshqalar esa ortlaridagi nurni o‘ylamay inkor etdilar va ularni shunchalik uzoqqacha boshlab chiqqan Zot Xudo emas edi, deb aytdilar. Ularning ortidagi nur o‘chib qoldi, oyoqlari mutlaq zulmat ichida qoldi, va ular qoqilib, mo‘ljalni ham, Isoni ham ko‘zdan yo‘qotdilar va yo‘ldan pastdagi qorong‘i va yovuz dunyoga qulab tushdilar.” Ellen G. White’ning Christian Experience and Teachings, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Milleriylar tarixining toj toshi bir yuz qirq to‘rt mingning tarixi uchun poydevor toshidir. Uch farishtaning boshlanishidan 1798-yildan to jamoat g‘olibasi yakshanba qonuni paytida ma’badning poklanishi bajo bo‘lishida tiklanguniga qadar yo‘l Yarim tun nidosi xabari bilan yoritilgan, chunki masal Adventizm haqida va yakshanba qonuni inqirozi davomida insoniyat uchun sinov muddati yopilar ekan, Xudo O‘z fe’l-atvorini mukammal aks ettiradigan bir xalqni qanday ko‘tarib chiqarishi haqidadir.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Yo‘lda Iso boshchilik qilmoqda va O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, yo‘lni yoritishda davom etmoqda. Shunday ekan, yo‘lning boshida ham yorqin nur bor, yo‘lning oxiriga yetaklovchi ham yorqin nurdir. Alfa va Omega bo‘lgan Iso oxirni boshlanish bilan ifodalaydi; demak, yo‘lning har ikki uchidagi nur — Yarim Tun Faryodi xabaridir.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Birinchi farishta 1798-yilda kelib, Uning hukm soati yetib kelganini e’lon qildi: “Aytdiki, … Uning hukm soati keldi.” Hukm soati 1798-yilda keldi va u boshlanganida, Masih bilan Uning yangi kelini o‘rtasidagi nikoh — Filadelfiyalik Milleriy Adventizm boshlandi. Masih 1844-yil 22-oktabrda nikohlanishi kerak edi, va 1798-yildan 1844-yilgacha kelin tayyorlab borildi. Kelin Filadelfiyalik edi, chunki Masihning kelini ustida hech qanday mahkumlik yo‘q edi, zero u o‘zini tayyorladi — u pok edi. Hukmning e’loni 1798-yilda boshlangan va 1844-yilda nihoyasiga yetgan nikohning e’lonidir.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Milleriylar harakati uchun poydevor nuri ham, tamal toshi nuri ham nikohni e’lon qiluvchi xabar — Yarim Tun Nidosi xabari edi. Yarim Tun Nidosi birinchi va ikkinchi farishtalar tarixining, shuningdek Milleriylar tarixining poydevori va tamal toshi bo‘ldi; Milleriylar tarixining tamal toshi esa bir yuz qirq to‘rt mingning tarixining ham poydevor toshi, ham tamal toshidir. Ma’bad qurilishi tamal toshi qo‘yilganda nihoyasiga yetadi va o‘sha so‘nggi “ajoyib” toshni qo‘yish ishi 2023 yil iyul oyida boshlandi.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Turli xil bashoratli bajo topishlar yakuniy toshni tashkil etadi, ammo yakuniy tosh xabarning cho‘qqisini ham ifodalaydi. Hosil bayrami Pentikostal davr xabarining yakuniy toshi bo‘lgan edi; xuddi shuningdek, 1856-yilda Hiram Edsonning qalami orqali kelgan “yetti vaqt” nuri ham Miller xabarining mo‘ljallangan yakuniy toshi edi, chunki Miller kashf etgan birinchi poydevoriy haqiqat “yetti vaqt” edi. 1856-yilda yakuniy tosh haqiqatining yangi nurini rad etish, xuddi qadimgi Isroil qirq yil davomida qilganidek, Laodikiya sahrosida o‘lishni tanlash bilan barobar edi. Bu 2023-yil iyulini 1856-yil sifatida, Millerchilar tarixida Filadelfiyadan Laodikiyaga o‘tish burilish nuqtasi va yuz qirq to‘rt mingning tarixida esa Laodikiyadan Filadelfiyaga qaytish sifatida belgilaydi. Masih 1844-yilda nopok bir ayolga uylanmadi, chunki u Filadelfiyalik edi va U Yakshanba qonuni vaqtida Filadelfiyadan bo‘lgan kelinni nikohlaydi. Ammo avval u o‘zini tayyor qilishi kerak. Siz tayyormisiz?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Qo‘rqma, ey kichik poda; chunki sizlarga Shohlikni berish Otangizga ma’quldir. Luqo 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

1844-yil 22-oktabrda Rabbiy O‘zi tayyorlagan kelinni uchinchi farishta tarixiga va uchinchi farishta ifoda etadigan barcha narsalarga Unga ergashishi uchun nikohladi, biroq 1863-yilga kelib uchinchi farishtaning tarixi Laodikiyaning sahrosiga burib yuborildi. 1844-yildan 1863-yilgacha bo‘lgan tarix uchinchi farishta davrini ifodalaydi; shu tariqa u bir yuz qirq to‘rt ming kishining muhrlanishi davrida nodon qizlar haqidagi masalning bir tasvirini taqdim etadi. Qizlar bug‘doy va begona o‘tdir; ular farishtalar bilan timsollangan xabarlar orqali ajratib borilmoqda, chunki ajratish ishini aynan farishtalar bajaradi.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “So‘ng men uchinchi farishtani ko‘rdim. Menga hamroh bo‘lgan farishta dedi: ‘Uning ishi dahshatlidir. Uning vazifasi vahimalidir. U bug‘doyni begona o‘tdan ajratib oladigan hamda bug‘doyni samoviy ombor uchun muhrlaydigan yoki bog‘laydigan farishtadir. Bu narsalar butun ongni, butun diqqatni to‘la band etmog‘i lozim.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning xabarlari keyingi yomg‘ir xabari bo‘lib, u ikki toifani ajratadi va bog‘laydi.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Yuhannoga jamoat tajribasiga doir chuqur va hayajonli qiziqish uyg‘otuvchi manzaralar ochib berildi. U Xudoning xalqining holatini, xatarlarini, kurashlarini va nihoyatdagi najot-topishini ko‘rdi. U yer hosilini pishitib yetiltiradigan yakuniy xabarlarni yozib qoldiradi: yo samoviy ombor uchun bog‘langan boshoqlar sifatida, yo halokat olovlari uchun bog‘langan o‘tin-dastalar sifatida. Unga g‘oyat muhim mavzular, ayniqsa so‘nggi jamoat uchun, vahiy qilindi; toki adashishdan haqiqatga yuz buradiganlar oldinda turgan xatarlar va kurashlar haqida ta’lim olsinlar. Yer yuziga kelajak narsalar to‘g‘risida hech kim zulmatda qolishi shart emas.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Aynan “haqiqat so‘zlari” ushbu avlodda “hosilni pishitishi lozim bo‘lgan yakuniy xabarlar” bo‘lib, ikki toifani bir-biridan ajratadi. Bu ish, shuningdek, Millerning tushidagi “kir cho‘tkasi tutgan odam”ning ham ishidir.

> “‘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 yelpig‘ichi O‘z qo‘lidadir, va U O‘z xirmonini batamom tozalab, bug‘doyini omborga 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 haddan tashqari sevuvchi bo‘lganlari sababli, ko‘plar Isodan yuz o‘girdilar. Hali ham ko‘plar xuddi shunday qilmoqdalar. Bugun ham jonlar Kafarnahumdagi sinagogada bo‘lgan o‘sha shogirdlar singari sinovdan o‘tmoqdalar. Haqiqat qalbga yetkazilganda, ular o‘z hayotlarining Xudoning irodasiga muvofiq emasligini ko‘radilar. Ular o‘zlarida butunlay o‘zgarish zarurligini ko‘radilar; ammo ular o‘zini inkor etuvchi ishni zimmasiga olishga tayyor emaslar. Shuning uchun gunohlari oshkor qilinganda, ular g‘azablanadilar. Ular xafa bo‘lib ketadilar, xuddi shogirdlar Isodan ketib, g‘o‘ldirab aytganlaridek: ‘Bu qattiq so‘z ekan; buni kim eshita oladi?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

1844-yildagi buyuk umidsizlikdan boshlab 1863-yilgacha bo‘lgan yo‘l belgilar va voqealar 9/11 dan Yakshanba qonunigacha bo‘lgan tarixni ifodalaydi. Nega, deb so‘raysiz, 1844 — 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Uayt opaning yozuvlari uchinchi farishta 1844-yil 22-oktabrda kelganini, shuningdek 1888-yilda ham kelganini aniq ko‘rsatadi; bu esa 9/11ning timsolidir. Bundan ham muhimi, barcha payg‘ambarlar 9/11dan Yakshanba qonunigacha bo‘lgan aynan shu tarixiy davrni alohida ajratib ko‘rsatadilar; demak, bu ikki yoki uch guvohning shahodati emas, balki Xudoning Kalomidagi har bir guvohning yakdil shahodatidirki, 9/11dan Yakshanba qonunigacha bo‘lgan davr — “har bir vahiy ta’siri” amalga oshadigan davrdir.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Uchinchi farishtaning kelishi va yakunining tarixi 1844 yildan 1863 yilgacha bo‘lib, 9/11 dan Yakshanba qonunigacha bo‘lgan davrda Xudoning ajoyib ishlarini ifodalaydi. Bu tarix 1840 yildan 1844 yilgacha bo‘lgan davr orqali ham ifodalanadi, va o‘sha chiziqda 1840 alfa, 1844 esa omega hisoblanadi. 1844 yildan 1863 yilgacha bo‘lgan chiziqda 1844 alfa, 1863 esa omegadir. 1844 ham alfa, ham omegadir.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Xoch 1844 yil bilan mos tushadi va Alfa va Omega xochda O‘z qonini to‘kdi. 9/11 (1840) dan boshlab biz Vahiy 10-bobda 1840 yilda Yahyoning kichik kitobni yeb olishi bilan boshlanadigan va so‘ng 1844 yilda uning qornidagi umidsizlik bilan davom etadigan tarix bayon etilganini ko‘ramiz. Yeyish — boshlanishdir; qorin esa yakunni belgilaydi. O‘ninchi bobning so‘nggi oyati bu tarix bir yuz qirq to‘rt mingning tarixida takrorlanishini ifodalaydi.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> Va men kichik kitobni farishtaning qo‘lidan olib, uni yeb qo‘ydim; u og‘zimda asaldek shirin edi; ammo uni yeb bo‘lishim bilanoq, qornim achchiq bo‘ldi. Va u menga dedi: Sen yana ko‘p xalqlar, elatlar, tillar va shohlar oldida bashorat qilishing kerak. Vahiy 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Vahiy kitobining o‘ninchi bobi va Xabaqquq kitobining ikkinchi bobi 1840 yildan 1844 yilgacha bo‘lgan bashoratli davrga guvohlik beruvchi ikki bobni ifodalaydi. 1844 yildan 1863 yilgacha bo‘lgan tarix hafsalasi pir bo‘lish belgisidan boshlanadi, undan keyin tarqalish, so‘ng esa yig‘ilish keladi. O‘sha davrda Xabaqquqning ikki lavhasi haqidagi bashoratli tarix ikkinchi lavha 1849 yilda bosilib, 1850 yilda xorijda nashr etilganda yakun topadi. Xabaqquqning lavhalari davri 1842 yil may oyidan, ya’ni 1843 yilgi jadval nashr etilgan vaqtdan boshlangan edi, va bashoratli davr boshlangan joyida, ya’ni Xabaqquqning ikki lavhasidan birining nashr etilishi bilan nihoyasiga yetdi. 1843 yilgi jadval alfadir, 1850 yilgi jadval esa omegadir.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

1856 yilda Xayram Edson bir qator maqolalar yozdiki, ular Uilyam Millerning “yetti vaqt” haqidagi tushunchasini yangi bir bosqichga ko‘tardi. Edsonning ishi Millerning ishining omegasi bo‘lib, Millerning poydevor haqiqatini Xudoning xalqiga quvvat berish uchun mo‘ljallangan tom toshi maqomiga olib chiqdi. Millerning “yetti vaqt” haqidagi nuri alfa edi, Edsonning “yetti vaqt” haqidagi nuri esa omega edi.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

1863-yilda bu harakat jamoatga aylandi; u oxir-oqibat o‘z tanasidan yana bir harakatni keltirib chiqarar edi, xuddi Millerchilar protestantlardan chiqqanidek, va xuddi shogirdlar Yahudiylikdan Masihiylikka chiqqanidek, hamda xuddi Yoshua bilan Xolib sahroda o‘lishga mahkum etilgan avvalgi ahd xalqidan chiqqanidek.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Ayni o‘sha tarixiy davrda (1844 yildan 1863 yilgacha) yer hayvonining Respublikachi shoxi parallel bir kurashdan o‘tmoqda; bu kurash oxir-oqibat tarixchilarning barchasi 1863 yilda Linkolnning Ozodlik to‘g‘risidagi Proklamatsiyasi bilan o‘zining o‘rta nuqtasiga yetganini e’tirof etadigan Fuqarolar urushiga yorib chiqadi. Linkoln tarixdagi o‘sha paytgacha bo‘lgan eng yomon Demokratik prezidentdan keyin prezidentlik qasamyodini qilgan birinchi Respublikachi prezidentni ifodalaydi. Keyinchalik u suiqasd natijasida o‘ldirildi. Bu bashoratli xususiyatlarning barchasi va boshqalari oxirgi Respublikachi prezident bilan takrorlanadi.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

1844 yildan 1863 yilgacha bo‘lgan davr tarqalish va yig‘ilishni o‘z ichiga olgan. 1863 yil Yakshanba qonunini ifodalaydi, shu bois 1844 yilda sodir bo‘lgan tarqalish 1863 yilgacha bo‘lgan yagona tarqalishdir; o‘sha 1863 yilda Laodikeyadagi Yettinchi kun Adventistlari Laodikeya sahrosiga tarqatildilar. 1844 yil bir tarqalishni keltirib chiqardi va 1863 yil ham bir tarqalishni keltirib chiqardi; shu tariqa bu tarix aniqlangan bashoratli timsol ekaniga guvohlik beradi, chunki u 1844 yildagi alfa tarqalish bilan boshlanib, 1863 yildagi omega tarqalish bilan yakunlanadi. Birinchi tarqalish 2020 yil 18 iyulda yetib keldi, va yakuniy omega tarqalish Yakshanba qonunida amalga oshadi.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Shunday vaqt kelmoqdaki, biz ajralib, tarqalib ketamiz, va har birimiz bir xil qimmatli e’tiqodga ega bo‘lganlar bilan muloqot qilish imtiyozisiz turishga majbur bo‘lamiz; va agar Xudo yoningizda bo‘lmasa hamda U sizni yetaklab, yo‘l-yo‘riq ko‘rsatayotganini bilmasangiz, qanday qilib turib bera olasiz?” Review and Herald, 1890-yil 25-mart.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Xudo “yoningizda turishi”ning o‘zi yetarli emas, siz yana “U sizni boshlab borayotganini va yo‘l-yo‘riq ko‘rsatayotganini bilishingiz” ham lozim. Bu haqiqat “sizlar Rabbiyingizni bilib olasizlar” degan iboraga asoslangan turli ifodalar orqali ifodalangan bashorat mavzusidir.

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Va sizlar mo‘l-ko‘l yeb, to‘yasizlar, va sizlarga ajoyib muomala qilgan Egangiz Xudoning nomini ulug‘laysizlar; va Mening xalqim hech qachon sharmanda bo‘lmaydi. Va sizlar Mening Isroil o‘rtasida ekanligimni, Men Egangiz Xudo ekanligimni, va Mendan boshqa hech kim yo‘qligini bilasizlar; va Mening xalqim hech qachon sharmanda bo‘lmaydi. … Shunday qilib, sizlar Mening Sionda, Muqaddas tog‘imda makon tutuvchi Egangiz Xudo ekanligimni bilasizlar; shunda Quddus muqaddas bo‘ladi, va endi begonalar uning ichidan boshqa o‘tmaydi. Yoel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Quddus bo‘lganida, Quddus zafar topgan jamoatdir, chunki jangari jamoat bug‘doy va begona o‘tdan tarkib topgan jamoat sifatida ta’riflanadi; va “begonalar endi” “Quddus”dan “o‘tib o‘tmaganlarida”, Xudoning xalqi “Uning yetaklayotgani va yo‘l-yo‘riq ko‘rsatayotganini” “biladi”. Ular biladilar, chunki ular “yetti marta”gi ibodatni bajo keltirganlardir; bu ibodat, Laodikiya holatida bo‘lganingda Xudo seni yetaklamaganini e’tirof etishni ham o‘z ichiga oladi, ammo Filadelfiya holatiga o‘zgarganingda sen “Uning yetaklayotgani va yo‘l-yo‘riq ko‘rsatayotganini” va Xudoning “Isroilning o‘rtasida” ekanini bilasan.

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

19-apreldagi alfa sochilishi (hafsalasizlik) va 22-oktabrdagi omega sochilishi (hafsalasizlik) 22-oktabrdagi buyuk hafsalasizlikdan keyingi birinchi rasmiy nashr bilan belgilangan. Nashr etish Milleriylar tarixida va Amerika Qo‘shma Shtatlarining payg‘ambarlik tarixida payg‘ambarlik belgisi hisoblanadi; shu bois, 1844-yildan keyin rasmiy ravishda birinchi bo‘lib nashr etilgan narsa o‘sha tarixning bir yo‘lbelgisidir, va bu yo‘lbelgi sochilishni ko‘rsatadi.

## 1847—The Remnant Scattered Abroad

1847 — Tashqariga Tarqalgan Qoldiq

> “A Word to the ‘Little Flock.’

> «Kichik Podaga» aytilgan so‘z.

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> “Quyidagi maqolalar O. R. L. Crosier tomonidan Nyu-York shtatining Kanandaigua shahrida nashr etilgan The Day-Dawn uchun yozilgan edi. Ammo hozir bu gazeta nashr etilmayotgani va uning yana nashr etiladimi-yo‘qmi bizga ma’lum bo‘lmagani sababli, Meyndagi ba’zilarimiz ularni shu shaklda taqdim etishni ma’qul deb bildik. Men «kichik poda»ning diqqatini juda tez orada bu yer yuzida sodir bo‘ladigan narsalarga qaratmoqchiman....”

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> “Mutolaa qiluvchi shuni payqagan bo‘ladi-ki, E. G. Uayt xonim qalamiga mansub uchta murojaat “Kichik suruv”ga bir so‘z” asariga kiritilgan edi.”

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> “14–18-betlarda topilgan xonim White’ning ikkinchi xabari, Chet-elga tarqalgan Qoldiqka sarlavhasi ostida uning birinchi vahiyining bayonidir. Bu 1845-yil 20-dekabrda Enoch Jacobsga shaxsiy maktub sifatida yozilgan bo‘lib, birinchi bor qabul qiluvchi tomonidan 1846-yil 24-yanvardagi The Day-Star’da nashr etilgan. So‘ng 1846-yil 6-aprelda u James White va H. S. Gurney tomonidan varaqa shaklida qayta bosilgan. A Word to the ‘Little Flock’ asarida berilgan matn, kichik tahririy o‘zgartirishlar va qo‘shilgan Muqaddas Yozuv havolalaridan mustasno, vahiyning dastlab bosilgan to‘liq bayoni bilan aynan bir xildir.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 yil farishtaning kelishi va bir umidsizlikni belgilaydi. 1845 yilda birinchi vahiy yozib qo‘yiladi va u 1846 yilda nashr qilinadi. Birinchi vahiy “har tomonga sochilib ketgan qoldiq” uchundir. Men shunga shubha qilamanki, turmush qurmagan o‘smir ayol payg‘ambar o‘zining birinchi vahiysini yozib chiqarar ekan, “qoldiq”ning payg‘ambarlik xususiyatlaridan biri shuki, qoldiq, bir yuz qirq to‘rt mingning xususiyatlaridan biri sifatida, payg‘ambarlik zaruratiga ko‘ra “har tomonga sochilib ketgan” bo‘lishi kerakligini bilgan bo‘lsa. 1846 yilda Uaytlar turmush qurdi, shu tariqa Ellenning familiyasi Uaytga o‘zgardi. O‘sha yilning o‘zida Uaytlar yettinchi kun shanbasini tuta boshladilar. 1846 yilda ahd nihoyasiga yetgan deb belgilangan, 1844 yilda boshlangan payg‘ambarlik nikohi 1846 yilda kamoliga yetdi, va 1847 yilda birinchi rasmiy nashr bosilib, jo‘natildi.

## May, 1850

1850-yil, may

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> “AZIZ O‘QUVCHI — Ushbu sharhdagi maqsadim muqaddas haqiqat nuri bilan xatoni fosh etish bo‘ldi....”

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> “Tarqalib ketgan poda oldiga ushbu kichik asarni taqdim etar ekanman, bu borada ular oldidagi burchimni ado etdim, endi Xudo O‘z barakasini qo‘shsin. Omin.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Jeyms Uaytning nashri uning tinglovchilari hanuz tarqoq bir poda ekanini ko‘rsatadi, biroq bu, shuningdek, yettinchi kun Shabbatining himoyasidir. Bu — Millerchi Adventizmning Shabbat va uchinchi farishta haqidagi tushunchasi nuqtayi nazaridan, o‘z go‘daklik davridagi uchinchi farishtaning xabaridir. U 1850 yilgi jadval nashr etilgan ayni yilda chop etilgan bo‘lib, ular birgalikda yaqinlashib kelayotgan yakshanba qonuni inqirozi uchun Rabbiyning lashkarini ko‘tarishni ifodalaydi. Iso har doim oxirni boshlanish orqali tasvirlaydi, va 1843 yilgi jadvaldan foydalangan holda 1844 yilda xabarni taqdim etganlar, 1850 yilgi jadvaldan foydalangan holda xabarni taqdim etadigan kishilarning timsoli edilar. Xabaqquqning ikki jadvali davrining boshida, odamlar soatning xabarini Xabaqquqning jadvali bilan birgalikda e’lon qilayotgan edilar, va 1850 yilda Jeyms Uayt uchinchi farishtaning xabarini 1850 yilgi jadval bilan birga taqdim etmoqda. Jadval Birodar Nikols tomonidan 1849 yil davrida, Jeyms va Ellen Uayt Birodar Nikols bilan birga yashayotgan vaqt oralig‘ida tayyorlangan edi. Jeyms Uayt 1850 yilgi jadvalning tayyorlanishi bilan bevosita bog‘liq edi va o‘sha yili u uchinchi farishtaning xabarini e’lon qila boshladi.

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

> “1850-yil 23-sentyabrda Rabbiy menga O‘z xalqining qoldig‘ini qaytarib olish uchun qo‘lini ikkinchi bor cho‘zganini va bu yig‘ilish vaqtida sa’y-harakatlar ikki hissa oshirilishi lozimligini ko‘rsatdi. Tarqalish vaqtida Isroil urildi va parcha-parcha qilindi; ammo endi, yig‘ilish vaqtida, Xudo O‘z xalqini sog‘aytiradi va bog‘lab qo‘yadi. Tarqalish davrida haqiqatni yoyish uchun qilingan urinishlar juda oz ta’sir ko‘rsatgan, juda oz narsa yoki deyarli hech narsa amalga oshirgan; ammo yig‘ilish vaqtida, Xudo O‘z xalqini yig‘ish uchun qo‘lini qo‘ygan ekan, haqiqatni yoyishga qaratilgan sa’y-harakatlar ko‘zlangan samarasini beradi. Hammaning ishda birlashgan va g‘ayratli bo‘lishi kerak. Men shuni ko‘rdimki, hozirgi yig‘ilish davrida bizni boshqarishi uchun misollarni tarqalish davridan keltirish har qanday kishi uchun uyatdir; chunki agar Xudo hozir biz uchun o‘shanda qilganidan ortiqroq qilmasa, Isroil hech qachon yig‘ilmas edi. Haqiqat qog‘ozda nashr etilishi ham, va’z qilinishi kabi, shunchalik zarurdir.” Review and Herald, 1850-yil 1-noyabr.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “Rabbiyning O‘z xalqining qoldig‘ini qaytarib olish uchun ‘O‘z qo‘lini ikkinchi bor uzatgani’ haqidagi qarash, 74-betda, faqat Masihni kutayotganlar orasida bir vaqtlar mavjud bo‘lgan birlik va kuchga hamda U O‘z xalqini yana birlashtirish va ko‘tarishni boshlaganiga ishora qiladi.” Ilk yozuvlar, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Opa Uayt “Ilk Yozuvlar”da “Review and Herald”dagi parchaga izoh berar ekan, “Egam menga O‘z xalqining qoldig‘ini qaytarib olish uchun qo‘lini ikkinchi bor uzatganini ko‘rsatdi”, deganida Ishayo payg‘ambarning so‘zlaridan foydalanganiga bog‘liq holda sharh bermoqda. U O‘z qo‘lini 1850 yilda uzatdi. U o‘sha xalqni 1844 yil 22 oktyabrda Eng Muqaddas Joyga to‘plaganida, bu miloddan avvalgi 677 yildan 1844 yil 22 oktyabrgacha davom etgan sochilishning yakuni edi. So‘zma-so‘z ulug‘vor yurtda yashagan so‘zma-so‘z Yahudo miloddan avvalgi 677 yilda Levilar yigirma oltinchi bobidagi “yetti vaqt”ga muvofiq 2520 yil davomida sochib yuborilgan edi. 2520 yilning yakunida ruhiy Isroil 1844 yil 22 oktyabrda to‘plandi va ular darhol sochib yuborildi; bu sochilish Egamiz O‘z qo‘lini ikkinchi bor uzatganda nihoyasiga yetadi. U bu parchada ularni ikkinchi bor ikki maqsadni amalga oshirish uchun to‘playdi: O‘z xalqining “yarasini bog‘lash” va O‘z xalqini “tiklash” uchun.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “So‘ng men uchinchi farishtani ko‘rdim. Menga hamroh bo‘lgan farishta dedi: ‘Uning so‘zi dahshatlidir, uning vazifasi qo‘rqinchlidir. U bug‘doyni begona o‘tdan ajratib olish hamda bug‘doyni samoviy ombor uchun muhrlash yoki bog‘lash kerak bo‘lgan farishtadir.’ Bu narsalar butun ongni, butun diqqatni band etmog‘i lozim. Yana menga shuni ko‘rsatdilarki, biz so‘nggi rahm-shafqat xabariga ega bo‘lyapmiz, deb ishonadiganlar har kuni yangi xatoni qabul qilayotgan yoki singdirayotganlardan ajralgan bo‘lishlari zarur. Men na yoshlar, na keksalar xato va zulmat ichida bo‘lganlarning yig‘inlariga qatnashmasliklari kerakligini ko‘rdim. Farishta dedi: ‘Aql foydasiz narsalar ustida to‘xtab qolishni bas qilsin.’” Manuscript Releases, 5-jild, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

1850 yilda boshlangan ikkinchi yig‘ilish, Xudoning xalqi bayroq sifatida “ko‘tarilib”, “yuqoriga ko‘tarilganlari”da ularning muhrlanishini (bog‘lab qo‘yilishini) timsolladi. 1850 yil Rabbiy bir yuz qirq to‘rt mingni yig‘adigan vaqtni ko‘rsatadi. Bashoratiy zaruratga ko‘ra, ular yig‘ilishlaridan oldin tarqalib ketgan bo‘lishlari kerak edi. Shunday qilib, Vahiy 11:11 dagi “uch yarim kun” 1260 ni ramziy ifodalaydi, bu 2520 ning yarmi bo‘lib, 2020 yil 18 iyuldan keyin yuz bergan tarqalishni ifodalaydi. Vahiy 11:11 Ishayo 11:11 da bayon etilganidek, bir yuz qirq to‘rt ming bo‘lishi kerak bo‘lganlarning ikkinchi yig‘ilishini va xalqlarga ko‘tariladigan bayroqni ifodalaydi!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> Va o‘sha kunda Yessayning ildizi bo‘lur, u xalqlar uchun bayroq bo‘lib turur; unga g‘ayriyahudiylar murojaat eturlar, va uning oromgohi ulug‘vor bo‘lur.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Va o‘sha kunda shunday bo‘ladiki, Egamiz O‘z xalqining qolgan qoldig‘ini qayta qo‘lga kiritish uchun O‘z qo‘lini ikkinchi marta uzatadi; ular Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinardan, Hamatdan va dengiz orollaridan qolib qolgan bo‘ladilar.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> U xalqlar uchun bir bayroq ko‘targay, Isroilning quvg‘in qilinganlarini jamlagay va Yahudoning tarqalib ketganlarini yerning to‘rt burchagidan to‘plagay. Ishayo 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

1850 yilda Rabbiy Habakkukning ikki lavhasi bilan ifodalangan Yarim tun nidosi xabari bilan birgalikda uchinchi farishtaning xabarini taqdim etayotgan xalqni to‘plash uchun O‘z qo‘lini ikkinchi marta cho‘zdi. 2023 yilning iyulida Rabbiy Habakkukning ikki lavhasi bilan ifodalangan Yarim tun nidosi xabari bilan birgalikda uchinchi farishtaning xabarini taqdim etayotgan xalqni to‘plash uchun O‘z qo‘lini ikkinchi marta cho‘zdi. Ham 1850 yil, ham 2023 yilning iyuli Ishayo 11-bobning 11-oyatida aytilganidek, “O‘z xalqining qoldig‘ini” to‘plashni ko‘rsatadi. 11-oyat o‘ninchi va o‘n ikkinchi oyatlar orasida joylashgan bo‘lib, bu ikkala oyat ham bayroqning dunyoga ko‘tarilishini ko‘rsatadi.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Ushbu uch oyatning har biri nishonni ko‘rsatadi, biroq o‘rtadagi oyat ularni “qoldiq” sifatida belgilaydi. U yerdagi qoldiq ikkinchi marta yig‘iladi va ular qaysi qabilalardan yig‘ilayotgan bo‘lsa, o‘sha qabilalar soni sakkiztadir. “8” nafaqat Nuhning kemasida bo‘lib, o‘limni ko‘rmasdan eski dunyodan yangi dunyoga o‘tganlarni anglatadi, balki “8” yettitadan bo‘lgan sakkizinchi jamoatni ham anglatadi. Vahiy 11:11 dagi ikki guvoh tiriltirilganlardir. “8” soni tirilishning ramzidir, yuz qirq to‘rt mingning ramzidir, suvga cho‘mishning ramzidir va Laodikiyadan Filadelfiyaga o‘tib, Ishayoning xalqlar uchun nishoniga aylanadiganlarning ramzidir. Rabbiy O‘z qo‘lini ikkinchi marta 1850 yildan 1865 yilgacha va yana 2023 yil iyulida uzatadi.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

2023-yilda yetti zamon borasida 1856-yildagidek yangi nur paydo bo‘ldi. 1856-yildan 1863-yilgacha bo‘lgan davr, Rabbiy O‘zining qoldiq xalqini bir qo‘shin sifatida oyoqqa turg‘izadigan paytdagi bir yuz qirq to‘rt ming kishining tarixini ifodalaydi.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Ishayo 11:11 Vahiy 11:11 bilan mutlaqo uyg‘un keladi, Vahiy 11:11 esa Doniyor 11:11 bilan mutlaqo uyg‘un keladi. Ishayo bilan Yuhanno ichki tarixni tasvirlamoqdalar, Doniyor esa tashqi tarixni. Doniyorning 11:11 dagi tashqi yo‘nalishi Yuhannoning 11:11 dagi ichki yo‘nalishiga parallel ravishda davom etadi, Ishayo 11:11 esa tashqi yo‘nalishdan Xudoning boshqa suruvini chaqirib chiqaradigan ichki yo‘nalishning bayrog‘ini taqdim etadi. Palmoniy bu parchalarni bir-biriga go‘zal bir bog‘lam qilib bog‘laganki, bu faqat barcha narsalarning Yaratuvchisi bo‘lgan Zot tomonidan amalga oshirilishi mumkin edi.

We will continue these things in the next article.

Keyingi maqolada bu masalalarni davom ettiramiz.

## Dialogue with Artificial Information:

Sun’iy axborot bilan muloqot:

Does the math world find any significance in the number “11”?

Matematika olami “11” sonida biror ma’no topadimi?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Ha, 11 soni chinakam matematik qiziqish va ahamiyatga ega bo‘lgan bir necha jihatlarni o‘zida mujassam etadi (faqat tub son bo‘lishi bilan cheklanmaydi). Matematiklar va matematika ishqibozlari ko‘pincha alohida ta’kidlaydigan asosiy jihatlar quyidagilardir:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 — beshinchi tub son, eng kichik ikki xonali tub son va 10-lik sanoq sistemasida palindrom bo‘lgan birinchi tub sondir. “11” — takrorlangan birliklardan iborat bo‘lgan va tub son hisoblanadigan eng kichik repunitdir. U ikki xonali tub sonlar ichida ikkala raqami bir xil bo‘lgan yagona sondir. 11, 22, 33, 44 va hokazo. Bu faqat “11” bilan ishlaydi. “11” — Mersenn tub soni eksponentidir. 1/11 = 0.090909… ning o‘nli yoyilmasi atigi 2 uzunlikdagi takrorlanish davriga ega, biroq 1/11 yana boshqa jihatdan ham mashhurdir: 11, 101, 1009, 10007, 100003 va hokazo tub sonlar ketma-ketligi arifmetik progressiyadagi tub sonlar haqidagi muhokamalarda uchraydi. Tartibi 22 bo‘lgan dihedral guruh (muntazam 11-burchakning simmetriyalari) e’tiborga molikdir, chunki “11” guruhlar nazariyasida qiziqish uyg‘otadigan abel bo‘lmagan, markazsiz tuzilishga ega dihedral guruh uchun eng kichik tub sondir. Nazariy fizikada (string nazariyasi / M-nazariya) koinot ko‘pincha 11 fazo-vaqt o‘lchamida modellashtiriladi, va shu sohada ishlaydigan fiziklar hamda matematiklar 11 ning namoyon bo‘lishini tez-tez ta’kidlaydilar. “11” — juft sondagi raqamlarga ega bo‘lgan yagona palindromik tub sondir (2 dan katta juft raqamlar soniga ega bo‘lgan boshqa barchasi 11 ga bo‘linadi va shuning uchun murakkab sondir). Bu qiziqarli sonlar nazariyasidagi teoremadir.

Bottom line:

Xulosa:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

“11” π, e yoki oltin nisbat bilan bir xil darajadagi mashhurlikka ega bo‘lmasa-da, u ko‘plab hodisalarning eng kichik yoki birinchi misoli sifatida qayta-qayta namoyon bo‘ladi (birinchi repunit tub son, juft xonali yagona palindromik tub son, ko‘plab isbotlar va qarshi misollarda erta paydo bo‘lishi, M-nazariyadagi 11 o‘lcham va hokazo). Shunday ekan, ha — matematika olami 11 ni muhim son deb hisoblaydi.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> “Kalomni ilhomlantirgan Zot Kalomning haqiqiy sharhlovchisi edi. Masih O‘z ta’limotlarini tinglovchilarining e’tiborini tabiatning sodda qonunlariga hamda ular har kuni ko‘rib, qo‘llarida tutadigan tanish narsalarga qaratish orqali tushuntirdi. Shu tariqa U ularning ongini tabiiy narsalardan ruhiy narsalarga olib bordi. Ko‘plar Uning masallarining ma’nosini darhol anglay olmadilar; ammo ular kun sayin Buyuk Ustoz ruhiy haqiqatlarni bog‘lagan narsalar bilan to‘qnash kelar ekanlar, ayrimlari U singdirishga intilgan ilohiy haqiqat saboqlarini fahmladilar, va bular Uning missiyasining haqiqat ekaniga ishondilar hamda Xushxabarga aylantirildilar.” Sabbath School Worker, December 1, 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> “Shunday qilib, tabiiy saltanatdan ruhiy Saltanatga boshlab o‘tgan Masihning masallari insonni Xudo bilan va yeru osmonni birlashtiradigan haqiqat zanjirining bo‘g‘inlaridir.” Christ’s Object Lessons, 17.

Back to Articles