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# The Book of Daniel - Number Eighty-Five

Doniyor kitobi — Sakson Beshinchi qism

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Payg‘ambarlik Safarining Ochilishi: Tarixiy Bosqichlarning Ilohiy Bog‘liqligi

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

1863-yildagi isyondan bir yuz yigirma olti yil o‘tgach, 1989-yilda Doniyor o‘n birinchi bobning oxirgi olti oyati muhrdan ochildi. O‘sha yili birinchi bo‘lib muhrdan ochilgan bilim muqaddas tarixning islohot yo‘llarini anglash hamda ularning barchasi bir-biriga parallel ekanining vahiy qilinishi edi. So‘ng 1992-yilda oxirgi olti oyatning nuri ochila boshladi. Bu haqiqatlarning ilk ommaviy taqdimotlari 1994-yilda bo‘lib o‘tdi va mavzu islohot yo‘llari edi. 1996-yilda “Oxirzamon Vaqti” nomli jurnal nashr etildi; unda Doniyor o‘n birinchi bobning oxirgi olti oyati aniqlab ko‘rsatildi.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

1996 yil xabarning rasmiylashtirilgan yili bo‘ldi; bu esa Uilyam Miller xabarining 1831 yilda rasmiylashtirilishiga parallel bo‘lgan bir belgidir. Millerning xabari hukmning ochilganini e’lon qilish edi, Doniyor o‘n birinchi bobining oxirgi olti oyati esa hukmning yopilganini e’lon qilish edi. Miller xabarining mavzusi Muqaddas Kitobda ochib berilgan bashoratli vaqt edi. Doniyor o‘n birinchi bobining oxirgi olti oyatining mavzusi zamonaviy Rim (shimol podshohining qalbakilashtirilgan soxtasi) edi. Millerga ochib berilgan metodologiya uning Bashoratni talqin qilish bo‘yicha 14 qoidasidan iborat edi. 1989 yilda ochib berilgan metodologiya esa islohot harakatlarining “satr ustiga satr” usuli edi.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Millerning ishi o‘z ichiga, dunyoda ming ikki yuz oltmish yil davomida amalda bo‘lgan papalik an’analari va urf-odatlaridan farqli o‘laroq, Xudoning Kalomini hokimiyatli deb qaror toptirishni olgan edi. Shu sababli, Millerning xabari ilk bor 1831 yilda nashr qilindi (shu tariqa Millerning xabari rasmiylashtirildi), ya’ni King James Muqaddas Kitobi tayyorlanganidan roppa-rosa ikki yuz yigirma yil o‘tib. Future for America’ning ishi yaqinlashib kelayotgan Yakshanba qonuni paytida Qo‘shma Shtatlarning papalikning o‘limli yarasini tuzatishdagi rolini aniqlash edi. Shu sababli, The Time of the End jurnali 1996 yilda nashr qilindi (shu tariqa xabar rasmiylashtirildi), ya’ni 1776 yilda Qo‘shma Shtatlar boshlanganidan roppa-rosa ikki yuz yigirma yil o‘tib.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Har bir islohot harakatining mavzusini tarixiy tayanch nuqtasi bilan bog‘lagan ikki yuz yigirma yilning tan olinishi 2001-yil 11-sentabrdan ancha keyingina anglab yetildi, chunki aynan o‘sha sanada uchinchi voy kelgandan keyingina Rabbiy O‘z xalqini Yeremiyo kitobining oltinchi bobi, o‘n oltinchi va o‘n yettinchi oyatlaridagi qadimiy yo‘llarga qaytardi. Ana o‘sha yerda “yetti zamon”ning nuri qayta kashf etildi, va bu nur rivojlanib borgani sari, ikki yuz yigirma soni Doniyor sakkizinchi bob, o‘n uchinchi va o‘n to‘rtinchi oyatlarni bir-biriga bog‘laydigan son ekani ayon bo‘ldi. O‘n uchinchi oyatda bashoratli tarixning “chazon” vahiyi aniqlanadi, o‘n to‘rtinchi oyatda esa “ko‘rinish”ning “mareh” vahiyi aniqlanadi. Ana shu ikki oyat o‘rtasidagi bog‘lanish Jabroil Doniyorga o‘rgatish uchun kelgan narsadir, va Doniyor oxirgi kunlarda ana shu ikki vahiy o‘rtasidagi bog‘lanishni anglab yetadigan Xudoning xalqini ifodalaydi.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

O‘n uchinchi oyatdagi vahiy “yetti vaqt”ni (ikki ming besh yuz yigirma yilni), o‘n to‘rtinchi oyatdagi vahiy esa ikki ming uch yuz kunni (yilni) ifodalaydi. Yahudo, Quddus va muqaddas maskanni ifodalovchi janubiy shohlik — Yahudoga qarshi “yetti vaqt” miloddan avvalgi 677-yilda boshlangan, Quddus va muqaddas maskanning tiklanishini ko‘rsatadigan ikki ming uch yuz yil esa miloddan avvalgi 457-yilda boshlangan.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Ikki yuz yigirma yil bu ikki vahiyni bir-biriga bog‘laydi, va ikki yuz yigirma soni butparastlik va papalikning vayron qiluvchi kuchlari tomonidan lashkar va muqaddas maskanning oyoq osti qilinishi o‘rtasidagi bog‘liqlikning ramzi sifatida anglangan; bu esa sochib yuborish va Xudoning g‘azabi sifatida tasvirlangan. Ikki yuz yigirma yil muqaddas maskanni oyoq osti qilishga qaratilgan shaytoniy ish haqidagi vahiyni ayni o‘sha ma’badni qayta tiklashga qaratilgan xudovand ish haqidagi vahiy bilan bog‘lab turdi. Shuning uchun ikki yuz yigirma yil muqaddas bir bog‘liqlikni ifodalovchi ramzdir.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Xuddi Milleritlar harakati 1863-yildagi isyon bilan nihoyasiga yetib, so‘ng oradan bir yuz yigirma olti yil o‘tgach uchinchi farishta harakati yetib kelganidek, shu tariqa ikki harakat “yetti zamon”ning (bir yuz yigirma olti) ramziy ma’nosi orqali o‘zaro bog‘langanini ta’kidlaganidek, ikki yuz yigirma yil Millerni 1831-yilda Muqaddas Kitob xabarini asos solishi bilan 1611-yilda Qirol Jeyms Muqaddas Kitobining nashr etilishini bog‘lagan edi; xuddi shuningdek, ayni o‘sha vaqt davri Future for America’ni Amerikaning boshlanishi bilan bog‘lar ekan, Amerikaning oxirini ham ko‘rsatib berdi.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

1844-yil 22-oktabrda Ahdning Xabarchisi, birinchi g‘azabning oxiri bo‘lgan 1798-yildan boshlab, oxirgi g‘azabning oxiri bo‘lgan 1844-yilgacha bo‘lgan qirq olti yil ichida O‘zi tiklagan ma’badga to‘satdan keldi. Uning ma’badga kirib kelishidan avval Muqaddas Ruhning To‘kilishi Yarim Tun Nidosi harakatida sodir bo‘lgan edi; bu esa Masihning Quddusga zafarli kirib kelishi bilan oldindan ifodalangan edi. Bu ikki guvoh shuni tasdiqlaydiki, Yarim Tun Nidosi harakati oxirgi kunlarda takrorlanganda, Masih bir yuz qirq to‘rt ming kishining ma’badini tiklagan bo‘ladi. O‘n bokira haqidagi masaldagi Yarim Tun Nidosi bajo bo‘ladigan bu ikki harakat bir-biriga paralleldir.

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

> “Meni ko‘pincha o‘nta bokira qiz haqidagi masalga murojaat qildirishadi; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal har bir tafsilotigacha bajo keltirilgan va bajo keltiriladi, chunki u aynan shu vaqt uchun alohida tatbiqqa ega bo‘lib, uchinchi farishtaning xabari kabi, bajo keltirilgan va zamon oxirigacha hozirgi haqiqat bo‘lib qoladi.” Review and Herald, August 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Milleritlar tarixi (birinchi farishta harakati) 1798-yilda Doniyor kitobi muhrdan yechilgan paytda boshlangan Xudoning qudratining tobora kuchayib boruvchi namoyon bo‘lishini ifodalaydi. Vahiy 10-bobdagi farishta 1840-yil 11-avgustda tushganida bu qudrat yanada ortdi. So‘ng 1844-yil 19-apreldagi birinchi umidsizlik yuz berdi va oxir-oqibat 1844-yil 12-avgustda boshlangan Exeter lager yig‘inida Muqaddas Ruhning to‘kilishiga olib keldi hamda 1844-yil 22-oktabrgacha butun yurt bo‘ylab dengiz to‘lqini singari tarqalishda davom etdi.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Future for America’ning (uchinchi farishta harakatining) tarixi 1989-yilda Doniyor kitobi muhrdan ochilgan paytda boshlangan Xudoning qudratining tobora ortib boruvchi namoyon bo‘lishini ifodalaydi. Bu qudrat 2001-yil 11-sentabrda Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushib kelganida yanada ortdi. So‘ng 2020-yil 18-iyuldagi birinchi umidsizlik yuz berdi; u oxir-oqibat Muqaddas Ruhning to‘kilishiga olib keladi va u Mikoil o‘rnidan turguncha hamda inson uchun sinov muddati yopilguncha yer yuzi bo‘ylab yong‘indek yoyilib borishda davom etadi.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

1844-yil 22-oktabrda bir necha bashoratlar amalga oshdi; shu tariqa, tez orada keladigan yakshanba qonuni vaqtida ham yana bir necha bashoratlar amalga oshishini ko‘rsatdi. O‘sha bashoratlardan biri Habakkuk kitobining ikkinchi bobida tasvirlangan vahiyning kechikishidir. Habakkukning ikkinchi bobi ham birinchi, ham uchinchi farishtalar harakatining tajribasini ko‘rsatib berdi. Har ikkala harakat ham Muqaddas Kitobning to‘g‘ri metodologiyasi ustidagi bahsga duch keladi; bu bahs harakatning o‘sha vakillari bilan, munozara jarayoni davomida chetlab o‘tilayotgan sobiq tanlangan xalq o‘rtasida amalga oshadi.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Birinchi farishta tarixining soqchilari tomonidan himoya qilinishi lozim bo‘lgan xabar, oxir-oqibat 1843 va 1850 yillardagi ikki muqaddas jadvalda ifodalangan haqiqatlarning (Millerning javohirlarining) aniqlanishi edi. Munozara jarayonida bir umidsizlik yuz berar edi; u qarama-qarshi bo‘lgan ikki toifadan ajralishni belgilab, sodiqlarga yanada chuqurroq bag‘ishlanishga chaqiriq bo‘lar edi.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

So‘ng Habakkuk asosiy haqiqatlarni sinovdan o‘tkazish jarayonida ishtirok etgan ikki toifa o‘rtasidagi farqni aniqlab beradi. 1844-yil 22-oktyabrda sukutga cho‘mgan bu ikki toifa o‘rtasidagi bahsni ham o‘z ichiga olgan o‘sha sinov jarayoni Habakkuk kitobining ikkinchi bobi tugagan ayni nuqtada yakun topdi.

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

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

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Egamiz to‘satdan O‘zining Milleriylar ma’badiga kirdi, va o‘sha paytda butun yer sukut saqlashi kerak edi, chunki kafforatning antitipik Kuni yetib kelgan va o‘liklar ustidan hukm boshlangan edi. Habakkuk kitobining ikkinchi bobidagi bashoratli tarix 1844-yil 22-oktabrda yakunlandi, va Iso har doim bir narsaning oxirini boshqa bir narsaning boshlanishi bilan aynanlashtiradi. Muqaddas maskan va lashkarning oyoq osti qilinishi haqidagi ikki ming besh yuz yigirma yillik ikki vahiy, hamda muqaddas maskan va lashkarning tiklanishi haqidagi vahiy bir vaqtda boshlangan, ammo ular ikki yuz yigirma yil bilan ajralgan edi; va ular yakunlanganda, ularning yakun topgani Habakkuk kitobining IKKINCHI bobi YIGIRMANCHI oyatida ko‘rsatib berilgan.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Yaqinda joriy etiladigan yakshanba qonuni paytida bir qancha bashoratlar amalga oshadi. O‘sha bashoratlardan biri — Habakkuk kitobining ikkinchi bobida tasvirlangan vahiy kechikishidir. Habakkukning ikkinchi bobi ham birinchi, ham uchinchi farishta harakatining tajribasini ko‘rsatib beradi. Har ikkala harakat ham to‘g‘ri Muqaddas Kitobiy metodologiya haqidagi bahsga duch keladi; bu bahs jarayonida harakatning o‘sha vakillari bilan bahs davomida chetlab o‘tilayotgan ilgari tanlangan xalq o‘rtasida kechadi.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Uchinchi farishtaning tarixini qo‘riqlovchi soqchilar himoya qilishi lozim bo‘lgan xabar — oxir-oqibat 1843 va 1850-yillardagi ikkita muqaddas jadvalda ifodalangan haqiqatlarning (Millerning javohirlarining) aniqlab ko‘rsatilishidir. Munozara jarayonida ikki qarama-qarshi toifa o‘rtasidagi ajralishni belgilagan bir umidsizlik yuz berdi va sodiqlarga yanada chuqurroq bag‘ishlanish chaqirig‘i yangradi. So‘ng Habakkuk asosiy haqiqatlarning sinov jarayonida ishtirok etgan bu ikki toifa o‘rtasidagi farqni aniqlab beradi. Ikki toifa o‘rtasidagi munozara orqali ifodalangan o‘sha sinov jarayoni, Habakkukning ikkinchi bobi tugagan ayni nuqtada, yaqin orada keladigan Yakshanba qonunida to‘liq nihoyasiga yetadi.

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

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

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Rabbiy to‘satdan bir yuz qirq to‘rt mingning ma’badiga kiradi, va shunda butun yer sukut saqlaydi, chunki Kafforat kunining antitipik voqealigi tiriklarning hukmiga yetib keladi. Habakkuk kitobining ikkinchi bobidagi bashoratli tarix tez orada keladigan yakshanba qonunida nihoyasiga yetadi, va Iso har doim bir narsaning oxirini boshqa bir narsaning boshlanishi bilan aynanlashtiradi.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Tiriklarning hukmi 2001-yil 11-sentyabrda boshlandi, biroq hukm — bu bir jarayondir. Bu jarayon Xudoning xonadonidan boshlanadi, so‘ngra esa hukm Xudoning xonadonidan tashqarida bo‘lganlar ustiga keladigan bir nuqtaga yetadi. Nyu-York shahrining ulkan binolari qulatilganida, muhrlovchi farishtaning Quddus bo‘ylab o‘tib, jamoatda qilinayotgan jirkanch ishlar sabab oh tortib yig‘laydiganlar ustiga belgi qo‘yishi bilan ifodalangan hukm, shuningdek yurtda qilinayotgan jirkanch ishlar ustidan ham, boshlandi. Yaqinda keladigan yakshanba qonuni paytida Masih bir yuz qirq to‘rt minglik ma’badni barpo etish ishini tugatgan bo‘ladi, va halok qiluvchi farishtalar Quddus ustiga hukm keltiradilar.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

So‘ngra bir yuz qirq to‘rt ming kishi bayroq singari ko‘tariladi va Doniyor kitobining o‘n birinchi bob, qirq birinchi oyatida Edom, Mo‘ab va Ammonga mansub bolalarning boshliqlari orqali ifodalangan boshqa suruv uchun tiriklarning hukmi boshlanadi.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Birinchi farishtaning Millerchilar harakati bo‘ladimi yoki uchinchi farishtaning qudratli harakati bo‘ladimi, islohotchi harakatning butun tarixi Muqaddas Ruhning to‘kilishi bilan o‘z cho‘qqisiga yetadigan haqiqatning tobora ortib boruvchi vahiyini ifodalaydi. Muqaddas Ruhning to‘kilishi oxirgi kunlar haqidagi bashoratlarning diqqat markazidir. Shuning uchun nodon qizlarda moy yo‘q, donolarida esa bor. Moy — yomg‘irdir.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Ular shunday deydilar: Agar bir kishi o‘z xotinini qo‘yib yuborsa, u eridan ketib, boshqa bir erkakning xotini bo‘lsa, o‘sha kishi yana uning oldiga qaytarmikan? O‘sha yurt nihoyatda bulg‘anib ketmasmikan? Ammo sen ko‘p oshnalar bilan zino qilding; shunga qaramay, Menga yana qayt, deydi Egamiz. Ko‘zlaringni baland joylarga ko‘tarib, qara: qaysi joyda sen bilan yotilmagan? Yo‘llar bo‘yida sahrodagi arab kabi ular uchun o‘tirib olding; sen o‘z fahshing va yovuzliging bilan yurtni bulg‘ading. Shuning uchun yomg‘irlar to‘xtatib qo‘yildi, keyingi yomg‘ir ham bo‘lmadi; ammo senda fohishaning peshonasi bor edi, sen uyalishdan bosh tortding. Endi shu vaqtdan boshlab Menga: “Otam, Sen yoshligimning yo‘lboshchisisan”, deb nido qilmaysanmi? Yeremiyo 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Ushbu parchada (va barcha payg‘ambarlar oxirgi kunlar haqida so‘zlaydilar) Xudo O‘z xalqining fohishalik qilganini, hatto ularning peshonasi fohishaning peshonasiga aylanganini bildiradi. Oxirgi kunlarning fohishasi papalik hokimiyatidir, peshona esa qasddan qabul qilingan qarorni ifodalaydi. Oxirgi kunlardagi Xudoning xalqi yovuzdir, biroq Xudo ularga so‘nggi da’vatni taklif qilmoqda, garchi ular fohisha bilan ayni bir qarorga kelgan nuqtaga yetgan bo‘lsalar ham. Ular Hizqiyol kitobining sakkizinchi bobidagi to‘rtinchi avlodda tasvirlanganidek, quyoshga sajda qilishga tayyor bo‘lgan holatni ifodalovchi to‘rtinchi avlod bilan ifodalangan bir xarakterni shakllantirganlar.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Axloqiy zulmat orasida haqiqiy nur porlaydigan vaqt keldi. Uchinchi farishtaning xabari dunyoga yuborildi; u odamlarni peshonalarida yoki qo‘llarida hayvonning yoxud uning suratining tamg‘asini qabul qilishdan ogohlantiradi. Bu tamg‘ani qabul qilish — hayvon qilgan qarorning aynisiga kelish va Xudoning Kalomiga to‘g‘ridan-to‘g‘ri qarshi turib, o‘sha g‘oyalarni himoya qilish demakdir. Bu tamg‘ani qabul qilganlarning barchasi haqida Xudo shunday deydi: ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremiyo oxirgi kunlardagi Xudoning xalqini allaqachon fohishaning peshonasiga ega bo‘lganlar sifatida ko‘rsatmoqda. Ular yirtqichning tamg‘asini qabul qilish arafasidadirlar, chunki ular “yovuz”dirlar. Hozirgina keltirilgan parchada Opa Uayt davom etadi:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Agar haqiqatning nuri sizga taqdim etilgan bo‘lsa, to‘rtinchi amrning Shabbatini ochib bergan bo‘lsa va Xudoning Kalomida yakshanbaga rioya qilish uchun hech qanday asos yo‘qligini ko‘rsatgan bo‘lsa, shunga qaramay siz hanuz soxta shabbatga yopishib olib, Xudo ‘Mening muqaddas kunim’ deb ataydigan Shabbatni muqaddas saqlashdan bosh tortsangiz, siz hayvonning tamg‘asini qabul qilasiz. Bu qachon sodir bo‘ladi? — Sizdan yakshanba kuni mehnatdan to‘xtashni va Xudoga sajda qilishni buyuradigan farmonga itoat qilganingizda, ayni paytda Muqaddas Kitobda yakshanbaning oddiy ish kunidan boshqa narsa ekanini ko‘rsatadigan biror so‘z yo‘qligini bilgan holda, siz hayvonning tamg‘asini olishga rozi bo‘lasiz va Xudoning muhrini rad etasiz. Agar biz bu tamg‘ani peshonamizda yoki qo‘llarimizda qabul qilsak, itoatsizlar ustiga e’lon qilingan hukmlar boshimizga tushishi muqarrar. Ammo barhayot Xudoning muhri Rabbiyning Shabbatini vijdonan saqlaydiganlar ustiga qo‘yiladi.

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Va Xudo ko‘rdiki, yer yuzida insonning yovuzligi buyukdir va uning yuragidagi fikr-xayollarning har bir tasavvuri muttasil faqat yovuzlikdir…. Yer ham Xudo oldida buzilgan edi, va yer zo‘ravonlikka to‘lgan edi…. Shunda Xudo Nuhga dedi: Butun jonzotning oxiri Mening huzurimga keldi; chunki ular sababli yer zo‘ravonlikka to‘ldi; va mana, Men ularni yer bilan birga halok qilaman.’ Ular, Xudo solih xalq bahramand bo‘lishi uchun yaratgan yerni bulg‘aganlari sababli, qirib tashlanishi kerak edi.”

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “Masih shunday degan edi: ‘Nuhning kunlarida qanday bo‘lgan bo‘lsa, Inson O‘g‘lining kunlarida ham shunday bo‘ladi.’ Va chindan ham shunday emasmi? Kundalik gazetalarni ko‘zdan kechirgan har qanday kishi jinoyatlarning uzun ro‘yxatini ko‘rishi mumkin — ichkilikbozlik, o‘g‘rilik, talonchilik, o‘zlashtirish, qotillik. Ba’zan butun oilalar ham o‘ldiriladi, toki biror kishining o‘ziga tegishli bo‘lmagan pulni yoki mol-mulkni qo‘lga kiritish istagi qondirilsin. Odamlar Xudoning amrlarini ochiqdan-ochiq mensimaganlari bois, dunyo haqiqatan ham Nuhning kunlaridagi holatga aylanib bormoqda.” Review and Herald, 1897-yil 13-iyul.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yeremiyo oxirgi kunlarda quyoshga sajda qilmoqchi bo‘lgan Xudoning xalqini ko‘rsatmoqda, va u buni qilarkan, shuni ham ko‘rsatadiki: “yomg‘irlar tutilib qoldi, so‘nggi yomg‘ir ham bo‘lmadi; sening peshanang fohishaning peshanasidek bo‘ldi, uyatga qolishni rad etding.” Oxirgi kunlardagi Xudoning xalqining “yovuzlari” so‘nggi yomg‘irni qabul qilmayaptilar va ular uyatga qolishni rad etadilar, chunki ularning fikrlari Nuh tarixida, shuningdek Hizqiyol kitobining sakkizinchi bobidagi ikkinchi jirkanchlikdagi tasvirlar xonalari orqali ifodalanganidek, muttasil ravishda yovuz bo‘lib qolgan.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremiyo oxirgi kunlarda Xudoning xalqi orasidagi uyatsiz fosiqlarni o‘zlarining “yoshligi”ning “yo‘lboshchisi”ga o‘sha “vaqtdan” boshlab “nola qilish”ga yo‘naltiradi. Adventizmning yoshlik davridagi yo‘lboshchisi Habakkukning ikki lavhasi va ularda tasvirlangan javohirlar edi. Oxirgi kunlarda Xudoning xalqi orasidagi fosiqlar ustiga abadiy o‘lim keltirish arafasida turgan bu yovuzlikdan qutulib chiqishning yagona umidi — boshlanishda yo‘lboshchi bo‘lgan Xudoga nola qilishdir; bu boshlanish 1798 yilda “oxirzamon vaqti”da yuz bergan.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Birinchi yoki uchinchi farishta tarixidagi masala shundaki, siz keyingi yomg‘irni qabul qilasizmi yoki qabul qilmaysizmi. Keyingi yomg‘ir 2001-yil 11-sentabr kuni xalqlar g‘azablangan paytda boshlandi.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “O‘sha vaqtda, najot ishi yakunlanib borar ekan, yer yuziga musibat keladi, xalqlar g‘azablanadi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun jilovlab turiladi. O‘sha vaqtda “kechki yomg‘ir”, ya’ni Rabbiyning huzuridan keladigan tetiklanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va muqaddaslarni yetti oxirgi balo to‘kib yuboriladigan davrda sobit turishga tayyorlash uchun keladi.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Keyingi yomg‘ir”, ya’ni “tetiklashtirish” deb ham ataladigan hodisa, xalqlar g‘azablangan paytda boshlandi va o‘sha vaqtda “najot ishi” yopila boshladi. Vahiy kitobining yettinchi bobidagi to‘rt farishta yuz qirq to‘rt mingning muhrlanishi tamom bo‘lgunicha to‘rt shamolni tutib turadi; Hizqiyo kitobining to‘qqizinchi bobida esa bu ish Quddusda qilinayotgan jirkanch ishlar ustidan oh tortib faryod qilayotganlar ustiga farishtalar belgi qo‘yayotgani orqali tasvirlangan. 2001-yil 11-sentabr kuni farishtalar yuz qirq to‘rt mingning peshonalariga belgi qo‘yishning yakunlovchi ishini boshladilar.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Uchinchi farishtaning yakunlovchi ishi “so‘nggi yomg‘ir”ning yog‘dirilishi chog‘ida amalga oshiriladi; u ayni paytda “tetiklanish” ham bo‘lib, u bir xabardir.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> U shunday dedi: “Mana shu — sizlar holdan toyganlarga orom topdirishingiz mumkin bo‘lgan osoyishtalik; va mana shu — tetiklanishdir”; ammo ular quloq solishni istamadilar. Ishayo 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Ishayo kitobida ular eshitishni rad etadigan xabar — duduqlanuvchi tillar orqali yetkaziladigan va “satrma-satr” metodologiyasini ifodalovchi sinov xabaridir.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Lekin Egamizning kalomi ularga qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqalariga yiqilsinlar, chil-chil bo‘lsinlar, tuzoqqa tushsinlar va asir olinsinlar. Shuning uchun, ey Quddusda bo‘lgan bu xalq ustidan hukmronlik qiluvchi masxarachi odamlar, Egamizning kalomini eshiting. Chunki sizlar: “Biz o‘lim bilan ahd tuzdik, do‘zax bilan kelishuvga kirdik; toshib keluvchi qamchi o‘tib ketganda, u bizga yetib kelmaydi; chunki biz yolg‘onni o‘zimizga panoh qildik, soxtalik ostida yashirindik”, dedingiz. Ishayo 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Egamiz Kalomi bo‘lgan, ya’ni orom va tetiklanishning (so‘nggi yomg‘irning) xabari, ularni “borib, orqaga yiqilishiga, sinishiga, tuzoqqa ilinib, tutib olinishiga” sabab bo‘ladigan xabar, “Quddusdagi bu xalqqa hukmronlik qiladigan masxarachi odamlarga” berilgan. Quddus — farishtalar oh-fig‘on chekib, faryod qilayotganlarni belgilaydigan joydir, va ishonib topshirilgan omonatga xiyonat qilgan oqsoqollar birinchi bo‘lib yiqiladilar.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Najot alomati ‘qilinayotgan barcha jirkanch ishlar ustidan oh tortib, faryod qilayotganlar’ning ustiga qo‘yilgan. Endi Hizqiyolning vahiyida qirg‘in qurollari bilan tasvirlangan kishilar timsolida ko‘rsatilgan o‘lim farishtasi oldinga chiqadi; ularga shunday amr berilgan: ‘Qarini ham, yigitni ham, qizlarni ham, go‘daklarni ham, ayollarni ham tamoman o‘ldiringlar; ammo alomat qo‘yilgan biror kishiga yaqinlashmanglar; va Mening muqaddas joyimdan boshlanglar.’ Payg‘ambar shunday deydi: ‘Ular uyning oldida turgan qariyalardan boshladilar.’ Hizqiyol 9:1–6. Halokat ishi o‘zlarini xalqning ma’naviy qo‘riqchilari deb e’tirof etganlar orasidan boshlanadi. Soxta soqchilar birinchi bo‘lib qulaydi. Rahm qiladigan ham, ayab qoladigan ham yo‘q. Erkaklar, ayollar, qizlar va go‘daklar birga halok bo‘ladi.” Buyuk Kurash, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

1989-yilda kelgan bilimning ortishini keyingi maqolada ko‘rib chiqishda davom etamiz.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Zohir ostini ko‘radigan, barcha insonlarning qalbini o‘qiydigan Zot, buyuk nurga ega bo‘lganlar haqida shunday deydi: ‘Ular o‘zlarining axloqiy va ruhiy holati tufayli qayg‘u va dahshatga tushmaydilar.’ Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanchliklaridan zavqlanadi. Men ham ularning aldanishlarini tanlayman va qo‘rqqan narsalarini ularning boshiga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men gapirganimda, ular quloq solmadilar; balki ko‘zlarim oldida yomonlik qildilar va Men yoqtirmagan narsani tanladilar.’ ‘Xudo ularga qudratli adashishni yuboradi, toki ular yolg‘onga ishonsinlar,’ chunki ular najot topishlari uchun ‘haqiqat muhabbatini qabul qilmadilar,’ ‘balki nohaqlikdan zavq oldilar.’ Ishayo 66:3, 4; 2 Salonikaliklarga 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Samoviy Ustoz so‘radi: ‘Aqlni bundan ham kuchliroq qanday aldanish yo‘ldan urishi mumkin: siz to‘g‘ri poydevor ustiga qurayotganingiz va Xudo ishlaringizni qabul qilayotganini da’vo qilasiz, holbuki, aslida siz ko‘p narsalarni dunyoviy siyosatga ko‘ra amalga oshirmoqdasiz va Yahovaga qarshi gunoh qilmoqdasiz. Oh, bir zamonlar haqiqatni bilgan kishilar taqvodorlikning shaklini uning ruhi va qudrati deb adashtirganlarida; o‘zlarini boymiz, boyligimiz ko‘paygan, hech narsaga muhtoj emasmiz deb o‘ylaganlarida, holbuki, aslida ular hamma narsaga muhtoj bo‘lganlarida, aql-u tafakkurni egallab oladigan bu naqadar buyuk aldov, naqadar maftunkor bir xayoldir.’” Testimonies, 8-jild, 249, 250.

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