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# The Book of Daniel - Number One-Hundred and Ninety-Six

Doniyor Kitobi — Bir Yuz To‘qson Oltinchi qism

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Vahiy 10 dagi Xudoning oxirgi kun xalqining vahiyga asoslangan sayohati: Bashoratli parallelliklar va ilohiy ko‘ngil qolishi

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Jeff Pippenger

Published

April 27, 2024

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In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

Vahiy kitobining o‘ninchi bobida, birinchi va ikkinchi farishtalarning xabarlari tarixi tasvirlangan joyda, Yuhanno, Xudoning oxirgi kunlardagi xalqining timsoli sifatida, o‘zi ramziy ravishda ifodalagan tarixda bir umidsizlik bo‘lishi oldindan aytildi; va o‘sha umidsizlik birinchi hamda ikkinchi farishtalarning tarixidagi, Millerchilarning tushunchasidan ularning imonini sinash uchun muhrlab qo‘yilgan unsur edi.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 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. Revelation 10:8–10.

> Va osmondan eshitgan ovozim yana men bilan so‘zlashib dedi: “Bor, dengiz va yer ustida turgan farishtaning qo‘lidagi ochiq kichik kitobni ol.” Men farishtaning oldiga bordim va unga: “Kichik kitobni menga ber”, dedim. U menga dedi: “Uni ol va yeb yubor; u qornini achchiq qiladi, ammo og‘zingda asalday shirin bo‘ladi.” Men kichik kitobni farishtaning qo‘lidan oldim-da, uni yeb yubordim; u og‘zimda asalday shirin edi; ammo uni yeb bo‘lganim zahoti qornim achchiq bo‘ldi. Vahiy 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

O‘ninchi oyatda Yuhanno qo‘lida kichik kitob bilan qudratli farishta tushib kelgan 1840-yil 11-avgustdan boshlab 1844-yil 22-oktabrdagi Buyuk Umidsizlikkacha bo‘lgan tarixni ifodalaydi. U bu tarixni ramziy tarzda ifodalashidan oldin, unga osmondan eshitgan “ovoz” tomonidan shunday xabar beriladi: kichik kitobni yeganida, “u qornini achchiq qiladi, ammo og‘zida asaldek shirin bo‘ladi.” O‘sha achchiq umidsizlik millerchilarning imonini sinagan narsa edi, va bu umidsizlik yetib kelishidan oldin ular uchun bu haqda bilish eng ma’qul emas edi; biroq Yuhanno birinchi va ikkinchi farishtalarning xabari tarixini tashkil etuvchi voqealar tasviriga bog‘liq haqiqatlarni bilishi talab etiladigan oxirgi kun xalqini ifodalaydi.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”

O‘sha muqaddas tarix shuni ko‘rsatadiki, oxirgi kun xalqining boshiga bir sinov kelishi kerak edi va bu shunday bir sinov ediki, sinovdan oldin ular buni oldindan tushunishlari ular uchun maqsadga muvofiq emas edi; biroq bu Millerchilarning aynan o‘sha tajribasi emas edi, garchi u birinchi va ikkinchi farishta orqali ifodalangan voqealar bayoniga mukammal darajada muvofiq kelgan bo‘lsa ham, chunki yetti momaqaldiroq ham “o‘z tartibi bilan oshkor etiladigan kelajak voqealari”ni ifodalaydi.

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Millerchilarning asosiy tarixini bilish talab etilgan bo‘lsa-da, Xudoning oxirgi kunlardagi xalqi ham Millerchilar kabi hodisalarning ayni shu ketma-ketligini ado etar edi; biroq Millerchilarni sinagan narsa — ular uchun uni oldindan bilmaslik yaxshiroq bo‘lgan bo‘lsa — boshqa bir sinov bo‘lar edi; bu esa Yahudo qabilasining Arsloni Iso Masihning Vahiyini muhrdan yechishi uchun vaqt yetib kelguniga qadar muhrlab qo‘yilgan bir unsur orqali yuzaga keltirilgan bo‘lib, bu Daniel 11-bob 40-oyatining yashirin tarixida sodir bo‘ladi.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”

Muhrlangan narsa Xudoning oxirgi kunlardagi xalqini sinash uchun mo‘ljallangan edi va bu sinov Millerchilar sinalgan yo‘l belgisi bilan mos kelar edi; chunki xoh Millerchilar tarixidagi birinchi ro‘yobga chiqishda bo‘lsin, xoh oxirgi kunlarning so‘nggi ro‘yobga chiqishida bo‘lsin, yetti momaqaldiroq “voqealarning bayoni” bo‘lib, “ular o‘z tartibida ochib beriladigan” edi.

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Keng miqyosda anglanmay qolgan narsa shuki, Yuhanno 1840-yil 11-avgustda kichik kitob bilan Masihning tushib kelishi tarixini 1844-yil 22-oktabrdagi Buyuk Hafsalasi Pir Bo‘lishgacha ifodalaganidek, ayni o‘sha tarix 1844-yil 19-aprelda ikkinchi farishtaning tushib kelishi orqali ham ifodalangan edi. Birinchi hafsalasi pir bo‘lish, 1840-yil 11-avgustda kichik kitobni yeganidan so‘ng 1844-yil 19-aprelda hafsalasi pir bo‘lgan Yuhannoning hafsalasi pir bo‘lishi sifatida tushunilishi mumkin. O‘sha hafsalasi pir bo‘lish yuz berganida, ikkinchi farishta qo‘lida “yozuv” bilan tushib keldi.

> “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, 247.

> “Yana bir qudratli farishta yerga tushish uchun yuborildi. Iso uning qo‘liga bir yozuv qo‘ydi va u yerga kelar ekan, shunday deb qichqirdi: ‘Bobil yiqildi, yiqildi.’ So‘ng men hafsalasi pir bo‘lganlarning yana ko‘zlarini osmonga ko‘targanlarini, o‘z Rabbilarining zohir bo‘lishini imon va umid bilan kutayotganlarini ko‘rdim. Ammo ko‘plar go‘yo uxlab yotgandek, ahmoqona bir holda qolayotgandek tuyulardi; shunga qaramay, men ularning chehralarida chuqur qayg‘uning izlarini ko‘ra oldim. Hafsalasi pir bo‘lganlar Muqaddas Bitiklardan o‘zlarining kechikish vaqtida ekanliklarini va vahiyning amalga oshishini sabr bilan kutishlari lozimligini ko‘rdilar. Ularni 1843-yilda o‘z Rabbilarini kutishga undagan o‘sha dalillar, U zotni 1844-yilda kutishlariga ham sabab bo‘ldi. Biroq men ko‘rdimki, ko‘pchilik 1843-yilda ularning imonini ajratib turgan o‘sha jo‘shqinlikka ega emas edi. Ularning hafsalasi pir bo‘lishi imonlarini susaytirgan edi.” Ilk Yozuvlar, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Yuhanno o‘ninchi bobda ifodalovchi Millerchilar tarixi birinchi farishtaning ham, shuningdek ikkinchi farishtaning ham tarixidir. Xabar bilan birga birinchi farishtaning tushishi va xabar bilan birga ikkinchi farishtaning tushishi, har ikkisi ham umidsizlik bilan yakunlangan tegishli tarixlarning boshlanishini belgilaydi; garchi Yuhanno bevositaroq tarzda har ikkala farishtaning butun tarixini tasvirlayotgan bo‘lsa-da. Hatto 1844-yil 22-oktabrdan keyin, uchinchi farishta xabar bilan kelganida ham, 1863-yildagi isyonning umidsizligi xabar bilan boshlanib, umidsizlik bilan yakun topadigan davrning uchinchi guvohligini taqdim etadi.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

2020-yil 18-iyuldagi uchinchi farishta harakatining birinchi umidsizlik holati Millerchilarning birinchi umidsizlik holatiga parallel edi. Bir haqiqat muhrlab qo‘yildi; xuddi 1844-yil haqiqati ham ayrim hisob-kitoblardagi bir xato ustiga Rabbiy O‘z qo‘lini tutib turgani sababli muhrlab qo‘yilganidek, bu xato esa Millerchilarning birinchi umidsizligini yuzaga keltirgan edi. Keyinchalik o‘sha xato anglab yetilgach, Yahudo qabilasining Arsloni O‘z qo‘lini olib tashlagani bois, xato muhrdan ochilgan edi. 2020-yil 18-iyuldagi xato, U 1844-yil 22-oktabrda “vaqt endi bo‘lmasin”, deb e’lon qilgan paytda O‘z qo‘lini ko‘targanini tan olishdan bosh tortish oqibatida yuzaga keldi.

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Bu birinchi farishtaning birinchi umidsizlanishidagi Filadelfiya harakati bo‘ladimi yoki uchinchi farishtaning Laodikiya harakatidagi birinchi umidsizlanish bo‘ladimi, Uning qo‘li yo‘l belgisi-ni ifodalaydi. 1844-yil 19-aprelda va 2020-yil 18-iyulda umidsizlanish tarqalish vaqtini keltirib chiqardi. 1840-yil 11-avgustda yoki 2001-yil 11-sentabrda bir joyga to‘planganlar tarqatib yuborildi, va shundan keyin Masih O‘z xalqini ikkinchi marta yig‘a boshladi.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

U 2001-yil 11-sentabrdan boshlab bir xalqni to‘play boshlagan edi, chunki Masihning suvga cho‘mdirilishi bilan ifodalanganidek, Ilohiy ramz tushgan paytda U O‘z shogirdlarini to‘play boshlaydi, bundan oldin emas. So‘ngra, bir tarqalishdan keyin, Masih O‘z xalqini ikkinchi marta to‘playdi. Masih O‘z shogirdlarini suvga cho‘mdirilishidan boshlab to‘play boshladi va xoch keltirib chiqargan tarqalishdan keyin, U O‘z shogirdlarini ikkinchi marta to‘play boshladi. 2023-yil iyulda boshlangan ikkinchi yig‘ilish haqidagi bashoratli haqiqat 2020-yil 18-iyulda muhrlab qo‘yilgan narsalarning bir qismi edi, garchi u Milleritlar tarixining bir unsuri ekani ravshan bo‘lsa ham.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

Doniyor 11-bobning qirqinchi oyatida tubsiz chohdan chiqqan hayvon 2020-yilda yer hayvonining ikkala shoxini ham o‘ldirdi. 2023-yil iyulida Rabbiy O‘zining oxirgi kunlardagi xalqini ikkinchi marta yig‘ishni boshladi. Yig‘ish jarayoni muqaddas Milleritlar tarixida ifodalangan bo‘lib, o‘sha tarix ichida Uning xalqini ikkinchi marta yig‘ishning ikkita tarixiy guvohligi mavjud. Yig‘ish jarayoni 2023-yil iyuligacha muhrlangan bo‘lgan bashoratli unsurdir. Uning xalqini ikkinchi marta yig‘ish ishi Ukraina urushi tarixi davomida, ya’ni yettitadan bo‘lgan sakkizinchi prezidentning ikkinchi saylovidan sal avval amalga oshadi.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

1840-yil 11-avgustda Rabbiy Milleritlar harakatini jamladi va bu jamlanishni 1842-yil may oyida nashr etilgan 1843 jadvalining taqdim etilishi bilan belgiladi. Bu jadval poydevor xabarini ifodalar edi, chunki o‘sha paytda U Milleritlar ma’badining poydevorini qo‘yayotgan edi. 1840-yil 11-avgustda Vahiy kitobining o‘ninchi bobidagi farishtaning tushib kelishi Masihning suvga cho‘mdirilishiga parallel bo‘lib, bu, boshqa narsalar qatorida, Masihning O‘z shogirdlarini tanlay boshlaganining belgisi edi.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> “Yuhanno, Andrey va Simonning, Filip va Natanaelning chaqirilishi bilan xristian jamoatining poydevori qo‘yila boshladi. Yuhanno shogirdlaridan ikkitasini Masihga yo‘naltirdi. So‘ng ulardan biri — Andrey — o‘z birodarini topib, uni Najotkorga chaqirdi. Keyin Filip chaqirildi va u Natanaelni izlab ketdi”. Asrlar Istagi, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.

1798-yildagi oxirzamon boshlangan vaqtdan 1840-yil 11-avgustgacha bo‘lgan Uilyam Millerning ishi Yahyo Cho‘mdiruvchining ishini ifoda etdi, ammo Vahiy kitobining o‘ninchi bobidagi farishta, Masihning cho‘mishida Muqaddas Ruhning tushishi bilan timsollanganidek, pastga tushganida, Rabbiy O‘zining poydevor bo‘luvchi shogirdlarini “to‘pladi”. Bu ikki guvoh Masih O‘zining oxirgi kunlardagi xalqini 2001-yil 11-sentabrda, Vahiy kitobining o‘n sakkizinchi bobidagi farishta pastga tushgan paytda to‘plaganini ko‘rsatadi, ammo milleritlar bilan bo‘lgani kabi, ular muhrlab qo‘yilgan yetti momaqaldiroqning bir unsuri orqali sinovdan o‘tishlari kerak edi, shundan so‘ng Rabbiy O‘z xalqini ikkinchi marta to‘plar edi.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Xudoning oxirgi kunlardagi xalqining ikkinchi yig‘ilishi Doniyol 11-bob, 11-oyatning ayni oxirida tasvirlangan tarixda, Putinning Ukraina ustidan g‘alabasidan sal avval va Rossiya hamda Putinning bashoratli guvohligi yakun topadigan 12-oyatdan sal avval boshlandi. Shuning uchun Doniyol 11-bob, 11-oyat Vahiy 11-bob, 11-oyat bilan mos keladi, chunki aynan o‘sha yerda ikki guvoh yana hayotga qaytariladi.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

Muqaddas Millerit tarixida Rabbiy 1844-yil 19-apreldagi ko‘ngil qolishdan so‘ng O‘z xalqini ikkinchi marta yig‘ishni boshladi; o‘sha paytda Rabbiy O‘z xalqini yig‘ish uchun qo‘llagan narsa esa, ular Matto kitobining yigirma beshinchi bobidagi o‘nta bokira haqidagi masaldagi kechikish vaqtini, shuningdek Habakkuk ikkinchi bobni ado etayotganliklarini tan olishlari edi. Milleritlar o‘z holatlarini anglab, qaytishlari uchun, ular o‘zlarini Xudoning bashoratli Kalomida tasvirlangan holda tan olishlari kerak edi. Ular o‘zlarini, Uning xalqi ekanliklarini da’vo qilganlardan farqli o‘laroq, haqiqatan ham Xudoning xalqi ekanliklarini ko‘rishlari lozim edi. U ko‘ngli qolgan xalqini yig‘ar ekan, g‘ayriyahudiylarga ko‘tariladigan bayroqning bir tasvirini taqdim etayotgan edi; shu tariqa, O‘zining haqiqiy, ammo ko‘ngli qolgan xalqini va shunchaki Uning xalqi ekanliklarini da’vo qiluvchilarni o‘rtasidagi farqni ta’kidlayotgan edi.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> O‘sha kunda Yessayning ildizi paydo bo‘lur, u xalqlar uchun bayroq bo‘lib turur; unga g‘ayriyahudiylar intilurlar, va uning oromgohi ulug‘vor bo‘lur. O‘sha kunda shunday bo‘ladiki, Rabbiy O‘z qo‘lini ikkinchi marta cho‘zib, xalqining omon qolgan qoldig‘ini — Ossuriyadan, Misrdan, Patrostdan, Kushdan, Elamdan, Shinordan, Xomatdan va dengiz orollaridan qolganlarini — qayta qo‘lga kiritur. Va U xalqlar uchun bir bayroq ko‘tarur, Isroilning quvg‘in qilinganlarini jam qilur, Yahudoning tarqalib ketganlarini esa yerning to‘rt burchagidan yig‘ur. Ishayo 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Yeremiyo payg‘ambar 1844-yil 19-aprelda umidsizlikka tushganlarni ifodalaganida, u endi “masxarachilar jamoasi” bilan aloqador emasligini ko‘rsatdi; ular 1843-yildagi amalga oshmagan bashoratni Yeremiyo tomonidan ifodalanganlarning soxta payg‘ambarlar ekaniga dalil sifatida ishlatgan edilar.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Men masxara qiluvchilarning yig‘inida o‘tirmadim, shodlanmadim ham; qo‘ling tufayli yolg‘iz o‘tirdim, chunki Sen meni g‘azab bilan to‘ldirding. Yeremiyo 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

«Mazax qiluvchilar yig‘ini» Yeremiyo tomonidan ifodalanganlarni haydab chiqargan edi.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

> “Ko‘plar imonsiz birodarlari tomonidan quvg‘inga uchradilar. Jamoatdagi o‘z mavqeini saqlab qolish uchun ba’zilar o‘z umidlariga doir masalada sukut saqlashga rozi bo‘ldilar; ammo boshqalar Xudoga sadoqat, U O‘z ishonib topshirig‘iga havola etgan haqiqatlarni shu tariqa yashirishni man etadi, deb his qildilar. Masihning kelishiga bo‘lgan ishonchlarini izhor qilganlaridan boshqa hech bir sabab bo‘lmay, anchaginasi jamoat hamjihatligidan uzib tashlandi. Imonlarining bu sinoviga bardosh berganlar uchun payg‘ambarning quyidagi so‘zlari nihoyatda qadrli edi: ‘Sizlardan nafratlangan, Mening nomim uchun sizlarni quvib chiqargan birodarlaringiz: Egamiz ulug‘lansin, dedilar; ammo U sizning shodligingiz uchun zohir bo‘lur, ular esa uyatga qolurlar’. Ishayo 66:5.” Buyuk Kurash, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Egamiz g‘ayriyahudiy xalqlar uchun bir bayroq ko‘targanida, bu Uning O‘z xalqining qoldig‘ini, ya’ni Isroilning quvg‘in qilinganlarini, yig‘ib olish uchun qo‘lini ikkinchi bor uzatgan paytda yuz beradi. Ular endi “masxarachilar yig‘inida” o‘tirmaydigan kishilardir.

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“Yessayning ildizi” yahudiylikdan bo‘lgan bir qon nasabi bilan yahudiylikdan tashqaridagi bir qon nasabining qo‘shilishi timsolidir va u nafaqat Isoning qon nasabini ifodalaydi, balki Ilohiyat bilan insoniyatning birikmasining ham timsolidir; chunki ko‘tarilgan bayroq Ilohiyat bilan insoniyatning birikmasi holati va tajribasiga abadiy muhrlangan bir xalqni ifodalaydi; bu esa Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyatda “qal’a” timsoli orqali ham ifodalangan. O‘ninchi oyatda bir yuz qirq to‘rt ming kishining muhrlanish vaqti bosh bo‘lgan qal’aning payg‘ambarlik tushunchasi orqali anglatiladi. O‘n birinchi oyat tarixida va Ukraina urushida, Rabbiy umidsizlikka tushgan surgun qilinganlarni yig‘ib olish uchun O‘z qo‘lini ikkinchi marta cho‘zadi.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Shunday qilib, Doniyor o‘n birinchi bobidagi guvohlikni tuzilma sifatida olib, biz yakshanba qonunidan sal oldin papalikning bashoratli tarixga bostirib kirishini aniqladik. Yettidan bo‘lgan sakkizinchiga aylanib, cherkov bilan davlatni birlashtirish ishini boshlayotgan Tramp orqali ifodalangan Respublikachi shoxning ishini ko‘rdik. Bizda Makkabiylar orqali ifodalangan Protestantizmning murtad shoxi chizig‘i bor. O‘sha oyatlar bilan ifodalangan ayni tarixda biz yetti momaqaldiroq chizig‘ini ham qo‘llaymiz; bu, shuningdek, o‘n bokira haqidagi masalning ham chizig‘i bo‘lib, bir yuz qirq to‘rt ming kishining tajribasini, shuningdek, haqiqiy Protestant shoxining ishini belgilab beruvchi uch farishta chizig‘ini aniqlaydi. O‘sha tarixda haqiqiy Protestant shoxi uchun voqealardan biri ikkinchi yig‘ilishdir.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Ikkinchi yig‘ilish ikkinchi farishtaning xabari tarixida yuz berdi, va u 1844 yildan 1863 yilgacha bo‘lgan uchinchi farishtaning tarixida ham yuz berdi; bu, Miller harakati tarixidan, Rabbiyning O‘z tarqalib ketgan suruvini yig‘ish uchun qo‘lini ikkinchi marta cho‘zganining ikki guvohini belgilaydi.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, 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 wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> “23-sentabr kuni Rabbiy menga O‘z xalqining qoldig‘ini qaytarib olish uchun U qo‘lini ikkinchi bor cho‘zganini va bu yig‘ish davrida sa’y-harakatlar ikki barobar kuchaytirilishi kerakligini ko‘rsatdi. Sochilish davrida Isroil urilib, parchalangan edi, ammo endi yig‘ish davrida Xudo O‘z xalqini shifo berib, yaralarini bog‘laydi. Sochilish davrida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda kam ta’sir ko‘rsatgan, juda oz yoki deyarli hech narsa amalga oshirgan edi; biroq yig‘ish davrida, Xudo O‘z xalqini yig‘ish uchun qo‘lini ishga solgan paytda, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan samarasini beradi. Barchalar ishda birlashgan va g‘ayratli bo‘lishlari kerak. Men shuni ko‘rdimki, hozirgi yig‘ish davrida bizni boshqarishi uchun kimningdir misol sifatida sochilish davriga murojaat qilishi noto‘g‘ridir; chunki agar Xudo hozir biz uchun o‘shanda qilganidan ortiqrog‘ini qilmasa, Isroil hech qachon yig‘ilmas edi.” Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

“Ilk Yozuvlar”ga ilovada Opa White hozirgina keltirilgan izohni tushuntiradi:

> “3. 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.

> “3. 74-betdagi, Rabbiy ‘O‘z xalqining omon qolgan qoldig‘ini qaytarib olish uchun qo‘lini ikkinchi marta uzatgan edi’, degan qarash faqat Masihni kutayotganlar orasida bir vaqtlar mavjud bo‘lgan birlik va kuchga hamda U O‘z xalqini yana birlashtirishni va ko‘tarishni boshlagan haqiqatiga taalluqlidir.” Early Writings, 86.

The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan davrni ifodalovchi yetti momaqaldiroqning muqaddas tarixi, 1844-yil 22-oktabrdan 1863-yildagi isyongacha bo‘lgan muqaddas tarixning timsoli edi. Qator ustiga qator, birinchi tarix dono bokiralar haqidagi bir timsolni ifodalagan bo‘lsa, ikkinchi qator nodon bokiralar haqidagi timsolni beradi. Har ikkala tarix ham yeyilishi lozim bo‘lgan bir xabar bilan bir farishtaning tushib kelishi bilan boshlangan. Har ikkala tarixda ham farishtaning kelishi tarqalishga olib kelgan bir sinov jarayonini boshlab berdi, va 1849-yilga kelib, Sister Whitega Rabbiy O‘z qo‘lini yana ikkinchi marta uzatayotgani, bu safar 1844-yil 22-oktabrda tarqalib ketganlarni yig‘ish uchun uzatayotgani ko‘rsatilayotgan edi.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

Ular Buyuk Hafsalasizlik tufayli tarqalib ketgan edilar, xuddi 1844-yil 19-aprelda donolar o‘zlarining birinchi hafsalasizliklari tufayli tarqalib ketganlari kabi. Ikkinchi yig‘ilish Rabbiyning “O‘z xalqini yana birlashtirish va qayta ko‘tarmoq ishini boshlaganini” aniqladi. Ikkinchi yig‘ilishda Rabbiyning ishi xabar asosida o‘zaro birlashgan va insoniyati Uning Ilohiyligi bilan birlashgan bir bayroqni ko‘tarishni o‘z ichiga oladi. Bayroqning maqsadi Xudoning boshqa suruvini Bobildan tashqariga chaqirishdir; bu esa erkaklar va ayollar bayroqni ko‘rishlari orqali amalga oshiriladi.

The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.

Nishon — yakshanba qonuni sinovi davrida o‘z insoniyligini Masihning Ilohiyligi bilan birlashtirganlardan iborat qo‘shindir. Shunday qilib, ikkinchi yig‘ilish “Yessayning ildizi”ni aniqlab beradi; u ko‘tariladi va Rutning ikki karra bashoratli ramziyligini o‘zida olib yuradi: Rut — Bo‘azga qo‘shilish orqali nishon tomonidan yig‘ib olinadigan butparast ayol bo‘lib, Bo‘az bir yuz qirq to‘rt mingning ramzi, shu bilan birga Rut uchun to‘lovni to‘lagan va unga yaqin qarindosh bo‘lgan Qutqaruvchining ham ramzidir. Masihning Ilohiy tabiatining insoniy tabiatning qulagan tanasi bilan mujassamlashuvida U bizning yaqin qarindoshimiz bo‘ldi. Ko‘tarilgan nishon — xabar orqali birlashtirilgan va yakshanba qonunidan oldin o‘z insoniyligini Masihning Ilohiyligiga qo‘shish ishini yakunlaydiganlardir.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> Muqaddas Kitobning qadri uni o‘rganish bilan ortib boradi. Talaba qaysi tomonga yuzlanmasin, u yerda Xudoning cheksiz donoligi va sevgisi namoyon etilganini ko‘radi.

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> “Yahudiy iqtisodiyotining ahamiyati hali to‘liq anglab yetilmagan. Uning marosimlari va ramzlarida ulkan va teran haqiqatlar soyali tarzda ifodalangan. Injil uning sirlarini ochadigan kalitdir. Qutqarilish rejasini bilish orqali uning haqiqatlari aql-idrokka ochiladi. Biz hozir tushunganmizdan ancha ortig‘ini, bu ajoyib mavzularni tushunish bizning imtiyozimizdir. Biz Xudoning chuqur narsalarini anglashimiz kerak. Farishtalar tavba va kamtarlik bilan Xudoning Kalomini tadqiq etayotgan hamda faqat U bera oladigan bilimning yanada katta uzunliklari, kengliklari, chuqurliklari va balandliklari uchun ibodat qilayotgan odamlarga ochib berilgan haqiqatlarga nazar tashlashni orzu qiladilar.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> “Biz bu dunyo tarixining yakuniga yaqinlashar ekanmiz, ayniqsa oxirgi kunlarga taalluqli bashoratlar tadqiq etishimizni talab qiladi. Yangi Ahd Muqaddas Yozuvlarining so‘nggi kitobi biz tushunishimiz zarur bo‘lgan haqiqatlarga to‘ladir. Shayton ko‘plarning ongini ko‘r qilgan, shuning uchun ular Vahiy kitobini o‘rganmaslik uchun har qanday bahonani mamnuniyat bilan qabul qilganlar. Ammo Masih bu yerda O‘z xizmatkori Yuhanno orqali oxirgi kunlarda nima bo‘lishini bayon qilgan va shunday deydi: ‘Bu bashoratning so‘zlarini o‘qigan va eshitganlar hamda unda yozilganlarga rioya qilgan kishi baxtlidir.’ Vahiy 1:3.”

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> “‘Bu abadiy hayotdir,’ dedi Masih, ‘Seni — yagona haqiqiy Xudoni va Sen yuborgan Iso Masihni bilishlaridir.’ Yuhanno 17:3. Nega biz bu bilimning qadrini anglamaymiz? Nega bu ulug‘vor haqiqatlar yuraklarimizda yonib turmaydi, lablarimizda titramaydi va butun borlig‘imizni qamrab olmaydi?”

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> “Bizga O‘z Kalomini berar ekan, Xudo najotimiz uchun zarur bo‘lgan har bir haqiqatni bizga ato etdi. Minglab kishilar bu hayot quduqlaridan suv tortganlar, biroq ta’minot kamaymagan. Minglab kishilar Rabbiyni o‘z oldilariga qo‘yganlar va Unga boqib, o‘sha suratga aylantirilganlar. Ular Uning fe’l-atvori haqida so‘zlab, Masih ular uchun Kim ekanini va o‘zlari Masih uchun kim ekanliklarini aytar ekanlar, ularning ruhi ichlarida yonadi. Ammo bu tadqiqotchilar bu ulug‘ va muqaddas mavzularni tamomila tugatib qo‘ymaganlar. Yana minglab kishilar najot sirlarini tadqiq etish ishiga kirishishlari mumkin. Masihning hayoti va Uning missiyasining tabiati ustida tafakkur qilingan sari, haqiqatni kashf etishga qilingan har bir urinishda nur nurlari yanada ravshanroq porlaydi. Har bir yangi izlanish hozirgacha ochib berilganidan ham chuqurroq qiziqarliroq bir narsani ayon qiladi. Bu mavzu tuganmasdir. Masihning mujassamlanishini, Uning kafforat qurbonligini va vositachilik xizmatini o‘rganish tirishqoq tadqiqotchining ongini vaqt bor ekan band etadi; va u osmon sari, o‘zining sanoqsiz yillari bilan boqib, shunday deydi: ‘Taqvodorlik siri buyukdir.’”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> «Abadiyatda biz shuni o‘rganamizki, agar bu yerda olish mumkin bo‘lgan ma’rifatni qabul qilganimizda edi, u bizning idrokimizni ochgan bo‘lur edi. Najot mavzulari abadiy asrlar davomida najot topganlarning qalblari, aqllari va tillarini band etadi. Ular Masih O‘z shogirdlariga ochib berishni orzu qilgan, ammo ular imon yetishmagani uchun anglay olmagan haqiqatlarni tushunadilar. Masihning kamoloti va ulug‘vorligining tobora yangi manzaralari abadulabad namoyon bo‘lib boradi. Sadoqatli Xonadon Egasi cheksiz asrlar davomida O‘z xazinasidan yangi va eski narsalarni chiqarib boradi». Christ’s Object Lessons, 132–134.

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