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# The Book of Daniel - Number One-Hundred and Seventy-Seven

Doniyor kitobi — bir yuz yetmish yettinchi

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

144 000 kishining muhrlanishi: Doniyorning vahiyi va bashoratli ramzlardan olingan tushunchalar

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Daniyel o‘ninchi bobda uch marta teginishga duchor bo‘ldi; birinchi va oxirgi safar Jabroil tomonidan, o‘rtadagi teginish esa Masih tomonidan bo‘ldi. Aynan o‘rtadagi teginishda Daniyel o‘zining buzilgan tabiatini eng teran tarzda his qildi, chunki haqiqatning o‘rta yo‘l-belgisi isyonni ifodalaydi. Daniyelga ikkinchi marta teggan Mixoiyil edi, chunki U yigirma bir kunning oxirida tushib kelgan edi.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Vahiy kitobining o‘n birinchi bobidagi ikki guvoh ko‘chada o‘lik holda yotadigan uch yarim ramziy kunning oxirida, bir ovoz o‘sha ikki guvohni tiriltiradi. Tiriltiradigan ovoz bosh farishtaning ovozidir. Doniyor kitobining o‘ninchi bobida Mixoilning yigirma ikkinchi kunda tushib kelishi 2023-yildagi ikki guvohning tirilishi bilan mos keladi. Ikki guvoh ko‘chada o‘lik holda yotgan paytda, Hizqiyoga ularning sochilib yotgan suyaklari ko‘rsatildi va undan vodiydagi o‘sha o‘lik quruq suyaklar tirilishi mumkin deb o‘ylaydimi, deb so‘raldi; Hizqiyo esa faqat shunday javob berdi: “Egam, Sen bilasan.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Shundan so‘ng Hizqiyoga suyaklarga bashorat qilishi aytildi; u shunday qildi, va u bashorat qilganida, ular bir-biriga qo‘shilib shakllandi, biroq hali tirik emas edi. Hizqiyoning birinchi bashorati suyaklarni bir joyga to‘plash edi, ammo suyaklarning lashkar sifatida tirilishi uchun ikkinchi bashorat zarur bo‘lar edi. Hizqiyoning ikkinchi bashorati, suyaklarga hayot baxsh etgan to‘rt shamol bilan ifodalanganidek, uchinchi voy bashorati edi. Birinchi Odam mukammal yaratilgan edi, ammo keyinchalik gunoh qildi va o‘limni butun zurriyodiga o‘tkazdi. Hizqiyoning o‘lik suyaklarining tirilishi Odamning mukammalligidagi yaratilishiga muvoziy bo‘ladi, chunki Odam avval shakllantirildi, so‘ngra Rabbiy uning ichiga hayot nafasini pufladi.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Bu, ikki guvoh hayotga qaytarilganda ulug‘langan badanlarni qabul qiladi, degani emas, chunki bu Ikkinchi kelishgacha sodir bo‘lmaydi; balki ularning tirilishi Doniyorning sababchi “marah” vahiyiga oid ko‘rinishiga monanddir, ya’ni ular o‘sha paytda o‘zlari keyinroq ko‘radigan siymoga o‘zgartiriladilar. Qator ustiga qator, muhrlanish jarayoni bashoratli shahodat tomonidan nihoyatda sinchkovlik bilan bayon qilingan.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Vahiy kitobining o‘n birinchi bobida shunday deyiladi: “uch yarim kundan keyin Xudodan kelgan hayot Ruhi” ikki guvohning “ichiga kirdi”, va “ular” shundan so‘ng “oyoqqa turdilar; va ularni ko‘rganlarning ustiga katta qo‘rquv tushdi”, so‘ngra “osmondan ularga: Bu yerga ko‘tarilinglar, — degan baland ovoz” bo‘ldi. “Va ular bulut ichida osmonga ko‘tarildilar; va dushmanlari ularni ko‘rib turdilar.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Avval Ruh ularga kirdi, so‘ng ular oyoqlari ustida turdilar; va ular turganlarida, ilgari ularning o‘limi ustidan quvongan dushmanlariga qo‘rquv tushdi. So‘ng bir ovoz ularni yuqoriga chorlaydi, va ularning dushmanlari bu voqeaga guvoh bo‘ladilar. Hizqiyolda ular avval vodiyda tarqalib yotgan va o‘lik holda tasvirlanadi, so‘ng ularni bir joyga to‘playdigan bashorat e’lon qilinadi, undan keyin esa ikkinchi bashorat ularning qudratli bir lashkar sifatida oyoqqa turishiga sabab bo‘ladi. Doniyorda esa u avval ikki toifaning ajralishini yuzaga keltiradigan buyuk vahiyga guvoh bo‘ladi, so‘ng unga uch marta tegiladi.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

U birinchi marta teginilganida unda kuch yo‘q edi, u qattiq uyquda edi, va yuzi yerga qaratilgan edi. Uyqu o‘limni ifodalaydi. Shunga qaramay, u aytilgan so‘zlarni eshitdi.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Bunga ajablanmanglar: chunki shunday soat keladiki, qabrlarda yotganlarning hammasi Uning ovozini eshitadilar. Yuhanno 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Shundan so‘ng Jabroil Doniyorni qo‘llari va tizzalari ustiga keltirdi, keyin esa unga turishni buyurdi; u qaltirab turgan bo‘lsa-da, o‘rnidan turdi. So‘ng u Jabroilning so‘zlarini eshitdi, ammo soqov bo‘lib qoldi. Hizqiyol ham Masihning vahiyini ko‘rgan edi va bu ham shunga o‘xshash voqealar ketma-ketligini yuzaga keltirdi.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> Ularning boshlari ustidagi gumbazning tepasida taxtga o‘xshash bir narsa bor edi; u safir toshining ko‘rinishiday edi. Taxtga o‘xshash narsaning ustida esa yuqorida inson qiyofasiga o‘xshash bir ko‘rinish bor edi. Men uning beliga o‘xshash joyidan yuqoriga tomon ichkarisida atroflicha olov ko‘rinishidek, qahrabo rangiga o‘xshash bir ko‘rinishni ko‘rdim; uning beliga o‘xshash joyidan pastga tomon ham xuddi olov ko‘rinishidek bir narsani ko‘rdim, va uning atrofida yorqinlik bor edi. Yomg‘irli kunda bulut ichida paydo bo‘ladigan kamalakning ko‘rinishi qanday bo‘lsa, atrofdagi yorqinlikning ko‘rinishi ham shunday edi. Bu Egamiz ulug‘vorligi o‘xshashligining ko‘rinishi edi. Men buni ko‘rganimda, yuz tuban yiqildim va so‘zlayotganning ovozini eshitdim. U menga dedi: “Ey inson o‘g‘li, oyoqqa tur, Men senga gapiraman.” U menga so‘zlaganida ruh ichimga kirdi va meni oyoqqa turg‘izdi; shunda men menga so‘zlayotganni eshitdim. Hizqiyol 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Vahiy ham Hizqiyolni, ham Doniyorni tuproqqacha kamsitib, ularni yerga yuztuban yotqizdi. O‘sha holatda ham ikkalasi Rabbimizning kalomini eshitdilar, va ularga aytilgan so‘zlarni eshitishlari uchun ikkalasi ham oyoqqa turg‘izildilar; ular bu so‘zlarni eshitganlarida esa, “Ruh” ularning ichiga kirdi. Ilohiylikning qo‘shilishi Muqaddas Ruh orqali yetkaziladigan Xudoning Kalomini qabul qilish orqali amalga oshadi. “Kalom” ilohiylikni insoniyatga o‘tkazadigan narsadir. Bu haqiqat tan olinishi lozim, toki Jabroil o‘n birinchi bobda Doniyorga bayon etadigan bashoratiy tarixning jiddiyati va ahamiyati anglashilsin. O‘n birinchi bobda ifodalangan bashoratiy tarix muqaddas moyning dono bokiralarga yetkazilishidagi o‘tkazgichdir.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Hizqiyol bilan bog‘liq holda, unga zudlik bilan Laodikiyalik adventizmga bir xabar yetkazishi kerakligi buyuriladi; biroq Hizqiyolga boshidanoq ma’lum qilinadiki, Laodikiyalik adventizm uning so‘zlarini eshitmaydi, chunki ular isyonkor xonadondir. Hizqiyolning tajribasi oltinchi bobdagi Ishayoning tajribasidir, va shuning uchun ikki guvoh asosida, Xudo Daniyorni uyqudan — o‘limning timsoli bo‘lgan uyqudan — uyg‘otganida, Daniyorga Laodikiyalik adventizmning isyonkor xonadoni uchun bir xabar beriladi, ammo ular eshitmaydilar.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

So‘ngra Danielga ikkinchi marta Masihning O‘zi tegadi; U Ishayoning lablariga qurbongohdan olingan cho‘g‘ bilan tekkandek, Danielning ham lablariga tegadi. Shundan keyin Daniel gapira oldi, biroq u hanuz kuchsiz edi va unda hali nafas ham yo‘q edi. Hizqiyoga ko‘ra, nafas “to‘rt shamol” haqidagi xabar bilan keladi; bu esa Hizqiyoning ikkinchi bashorati edi. Hizqiyoning to‘rt shamol haqidagi bashorati Danielning uchinchi tegishi bilan uyg‘unlashadi, chunki aynan o‘shanda suyaklarga nafas kiradi va ular ulkan bir qo‘shin bo‘lib oyoqqa turadi. Daniel uchinchi marta tegilganida unga kuch kiradi.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

2020-yil 18-iyulda Xudoning oxirgi kunlardagi xalqi tarqalib ketdi va masaldagi kutish vaqtiga kirdi. Muhrlash tarixi 1844-yil 22-oktabr tarixidan 1863-yildagi isyongacha bo‘lgan tarixda tasvirlangan edi. U yerda ifodalangan tarix chizig‘i 2001-yil 11-sentabrdan yakshanba qonunigacha bo‘lgan davr bilan ustma-ust tushadi, ammo u, shuningdek, 2020-yil 18-iyuldan yakshanba qonunigacha bo‘lgan tarix bilan ham ustma-ust tushadi. Bu bashoratli hodisa ramzlarning bir nechta ma’noga ega ekani haqidagi haqiqatga asoslanadi, va ma’no ularning qo‘llanadigan kontekstiga qarab belgilanishi kerak.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Uch farishtaning istalgan birining kelishi va faoliyatini ko‘rib chiqqanimizda, ular bir xil voqealar ketma-ketligi tomonidan boshqarilishini ko‘ramiz. Ular o‘zlari bilan bog‘liq bo‘lgan bashorat muhrdan ochiladigan nuqtada keladilar. O‘sha bashorat uch bosqich asosida tuzilgan. Uning kelishi, uning quvvatlantirilishi va oxiridagi yopiq eshik. Tarix ichida boshqa muhim belgilar ham bor, biroq uch farishtaning istalgan birining kelishiga oid sinovchi uchta muhim belgi ichida birinchisi — bashorat muhrdan ochiladigan birinchi muhim belgidir. Muhrdan ochilgan xabar tasdiq orqali quvvatlantiriladi, va o‘sha tasdiq hamda quvvatlantirish so‘ngra o‘sha tarixdagi erkaklar va ayollarni sinovdan o‘tkazadi. Tarixning xulosasi lakmus sinovini hosil qiladi; bu esa uchinchi sinovda turganlarning dono yoki nodon ekanini namoyon etadi.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

2001-yil 11-sentabrdan boshlab Yakshanba qonunigacha bo‘lgan tarix ichida siz uchta farishtani aniqlashingiz mumkin. Birinchisi 2001-yil 11-sentabrda keldi, ikkinchisi 2020-yil 18-iyulda keldi, va uchinchisi yaqinlashib kelayotgan Yakshanba qonunida (lakmus sinovi) keladi. 1844-yil 22-oktabr 2001-yil 11-sentabrga mos keladi, 1856 yil 2020-yil 18-iyulga mos keladi, va 1863 yil Yakshanba qonuniga mos keladi. Shunday ekan, 1844-yil 22-oktabrdan 1863-yilgacha bo‘lgan davr ham 2020-yil 18-iyuldan Yakshanba qonunigacha bo‘lgan davrga mos keladi, chunki 18-iyul muhrlanish tarixining ikkinchi farishtasi kelgan payt edi. Quyidagi tarix hanuzgacha oddiygina har qanday farishtaning yo‘l-belgilari sifatida to‘g‘ri aniqlanadi.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

2020-yil 18-iyulda o‘sha avlodni sinash uchun bir haqiqat muhrdan ochildi. O‘sha tarixdagi ikkinchi qadam — ikki guvohning tiriltirilishidir. Shundan so‘ng ular o‘sha paytda ochib berilgan nurni qabul qilish-qilmasliklari borasida sinovdan o‘tkaziladi; bu esa hozir sodir bo‘lmoqda. So‘ngra yakshanba qonuni paytida (lakmus sinovi) kim dono bokira ekanligi va kim emasligi oshkor bo‘ladi. Tarixni shunchaki yagona bir farishtaning tuzilmasi sifatida ko‘rib, so‘ng 1844-yil 22-oktabrdan 1863-yildagi isyongacha bo‘lgan davrni 2020-yil 18-iyuldan yakshanba qonunigacha bo‘lgan tarix ustiga qo‘ysak, 1849-yilda Oq opa-singil Rabbi O‘z xalqining qolganini to‘plash uchun yana O‘z qo‘lini uzatganini ta’kidlaganini ko‘ramiz.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

1844-yil 22-oktabrdan 1849-yilgacha Xudoning xalqi tarqalib ketgan edi. 1850-yilda ular Habakkukning ikki jadvalidan ikkinchisini tayyorladilar. 1851-yil yanvarida ular yangi jadvalni Review’da e’lon qilayotgan edilar. Xudoning xalqi tarqalgan edi, va uchinchi farishta nur bilan keldi. So‘ng Xudo ularni yana jamlay boshladi va keyin, xuddi 1842-yilda qilganidek, ularga o‘zlari e’lon qilishlari kerak bo‘lgan xabarning ko‘rgazmali tasvirini taqdim etdi. 1844-yil 22-oktabrda kelgan nur bilimning ortishi edi va u Uning rahbarligi ostida rivojlanishda davom etdi; 1856-yilda esa o‘sha nurning yakunlovchi toshi taqdim etildi. O‘sha nur “yetti vaqt” ustida edi; bu Uilyam Miller tomonidan birinchi bo‘lib tan olingan nur bo‘lib, 1844-yil 22-oktabrda bajo bo‘lgan bashoratlarning biri sifatida tasvirlangan edi.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

1856-yildagi “yetti vaqt” nuri Millerga, birinchi farishtaning xabarchisiga berilgan bilimning ko‘payishining yakuniy nuri bo‘lishi bilan birga, 1844-yil 22-oktabrda berilgan uchinchi farishtaning ham yakunlovchi nuri edi. 1856-yilda bu nurning rad etilishi 1798-yilda muhrdan yechilgan bilimning ko‘payishini ham, 1844-yil 22-oktabrda muhrdan yechilgan bilimning ko‘payishini ham rad etish edi; va u o‘sha yerning o‘zida Filadelfiya tajribasidan Laodikiya tajribasiga o‘tganlar tomonidan rad etildi. 1863-yildagi isyon uchinchi, va lakmus sinovi bo‘lib, u “yetti vaqt” nurini olib tashlagan soxta jadval orqali namoyon bo‘ldi.

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

1844-yil 19-apreldagi birinchi umidsizlik, 1843-yilgi kashshof jadvalidagi ayrim sonlardagi xatoni O‘z qo‘li bilan yopib turgan Xudo tomonidan, birinchi farishtaning Filadelfiya harakati ustiga keltirildi. 2020-yil 18-iyuldagi birinchi umidsizlik esa, 1844-yil 22-oktabrda Masih qo‘lini osmonga ko‘tarib, endi vaqt bo‘lmasligiga qasam ichganini mensimagan insonlar sababli, uchinchi farishtaning Laodikiya harakati ustiga keltirildi. 2020-yil 18-iyulda bu bokira avlodni sinash uchun bir xabar muhrdan ochildi. 1850-yildagi kabi, 2023-yilda ham Rabbiy 2020-yil 18-iyuldan beri ko‘chada o‘lik holda yotgan Hizqiyoning o‘lik suyaklarini jamlash uchun O‘z qo‘lini ikkinchi bor uzatdi. 1851-yilga kelib, xabarning yangi bir ko‘rgazmali ifodasi paydo bo‘ldi; bu Habakkuk kitobining ikkinchi bobidagi bashoratning amalga oshishi edi va shu tariqa 2023-yildan keyin Rabbiy Habakkukning ikki lavhasi bilan timsollangan, ko‘tarib qo‘yiladigan yangi tirik bir bayroq-belgiga ega bo‘lishini ko‘rsatdi.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Habakkukning ikki lavhasi O‘n Amrning ikki lavhasi bilan, shuningdek, Hosil bayramidagi ikki silkitma non bilan ham timsollangan edi. Bir yuz qirq to‘rt ming kishi ilk hosil nazri sifatida ko‘rsatiladi va ular Malakiyodagi “qadimgi kunlardagidek, ilgarigi yillardagidek” nazrni ifoda etuvchilardir. Ular butun dunyo ko‘radigan silkitma nazr sifatida yuqoriga ko‘tariladilar.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Bir yuz qirq to‘rt mingning uyg‘onishi jamlanishdan boshlanadi, va o‘sha jamlanish Xudoning Kalomi orqali amalga oshiriladi, chunki Hizqiyolning o‘lik suyaklari hali o‘lik bo‘lgan holda Xudoning Kalomini eshitish orqali jamlanadi. Hizqiyol suyaklarni jamlaydigan xabarni e’lon qiluvchi insoniy vositani ifodalaydi, o‘shanda Rabbiy O‘zining qo‘lini ikkinchi bor cho‘zib, O‘z qoldig‘ini jamlaydi. Ishayo, Eremiyo, Doniyor, Yuhanno va Hizqiyolning barchasi ilohiy xabarni o‘lik quruq suyaklarga yetkazadigan insoniy unsurni ko‘rsatadi.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Suyaklar bir joyga yig‘ilgach, Rabbiy sinov muddati yopilishidan sal oldin muhrdan yechiladigan bilimning ortishini ochib beradi, va o‘sha bilim “Danielning bashoratining oxirgi kunlarga oid qismi” bilan ifodalanadi. Hizqiyolning ikkinchi bashoratida muhrdan yechiladigan nur uchinchi voy bo‘lib, u suyaklarga hayot nafasi beradigan va ularning qudratli bir lashkar sifatida oyoqqa turishiga sabab bo‘ladigan sharq shamoli xabaridir. Danielga ochib beriladigan nur o‘n birinchi bobdagi shimol shohi bilan ifodalangan nurdir. Hizqiyol bilan Daniel birgalikda “Danielning bashoratining oxirgi kunlarga oid qismi”ni, ya’ni (sharq) shamoli va (shimol) shohining xabarlarini ifodalaydi.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Lekin sharqdan va shimoldan kelgan xabarlar uni bezovta qiladi; shu sababli u ko‘plarni qirib tashlash va butunlay yo‘q qilish uchun katta qahr bilan chiqadi. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

1856-yilda Rabbiy O‘z xalqini muhrlash ishini nihoyasiga yetkazishni maqsad qilgan edi, ammo ular isyon qildilar. Ularni Laodikiyadagi holatidan olib chiqish uchun ishlatmoqchi bo‘lgan xabar Levilar kitobining yigirma oltinchi bobi-dagi “yetti vaqt” edi. Rabbiy 2023-yil iyul oyida O‘z xalqini yig‘ishni boshlaganida, U ularga yana bir bor “yetti vaqt” xabarini taqdim etdi va boshqa narsalar qatorida, ma’nodosh Poklanish kunida Yubiley karnayi chalinishi kerakligini, ayni paytda yettinchi karnay ham chalinishi lozimligini ko‘rsatdi. Yubiley karnayi “yetti vaqt”ning ramzidir, yettinchi karnay esa uchinchi voydir. Doniyor kitobining o‘ninchi bobida Mixail pastga tushganida, Doniyor Levilar kitobining yigirma oltinchi bobidagi ibodatni qiluvchilarning tajribasini qo‘lga kiritadiganlarni va Doniyor kitobining ikkinchi bobidagi bashoratli sirni tushunishga intiluvchilarni ifodalagan edi.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Doniyor Xudoning ovozi bilan yig‘ilganlarni ifodalaydi; ular shundan so‘ng oyoqqa turib, sharq va shimol xabarini e’lon qilish uchun quvvatlantiriladilar. Ular bu xabarni yaqinda keladigan yakshanba qonunigacha e’lon qiladilar. O‘sha lashkarni ko‘tarib chiqarish jarayoni bashoratning juda batafsil mavzusidir, va Ilohiyatning insoniyat bilan birlashishi boshlanadigan nuqta — bu bir yuz qirq to‘rt mingning muhrlanishi bajo bo‘lishida — Doniyor 11-bobning o‘n birinchi oyatida ifodalangan tarixda boshlangan. Doniyor 11-bobning birinchi oyatidan o‘n oltinchi oyatigacha ifodalangan tarix qirqinchi oyatning yashirin tarixini, ya’ni “Doniyorning oxirgi kunlarga taalluqli bashoratining o‘sha qismini” to‘ldirib beradi.

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Miloddan avvalgi 200-yilda Panium jangida dastlab bajo keltirilgan Doniyor 11-bobning o‘n uchinchi oyatidan o‘n beshinchi oyatigacha bo‘lgan oyatlarini ko‘rib chiqishni boshlarkanmiz, bu oyatlarning ahamiyatini tushunish nihoyatda muhimdir. Panium uchta vakil urushning uchinchisidir. Birinchi jang 1989-yilda papalik va uning vakil qo‘shini bo‘lgan Qo‘shma Shtatlarning g‘alabasi bilan yakunlangan edi. Keyingi jang, o‘n birinchi va o‘n ikkinchi oyatlar bilan ifodalangan bo‘lib, Rofiya jangi orqali bajo keltirilgan, janub shohi (Rossiya) Ukrainada shimol shohi va uning vakil qo‘shini ustidan g‘alaba qozonadi. Uchinchi jang birinchisi kabi bo‘ladi: papalik (shimol shohi) Kommunizm (Birlashgan Millatlar Tashkiloti) ustidan, o‘zining vakil qo‘shini (Qo‘shma Shtatlar) bilan birga g‘olib chiqadi. Ammo Panium jangi bo‘lgan uchinchi vakil urush, shuningdek, Uchinchi jahon urushini ham boshlab beradi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “G‘ildirakka o‘xshash murakkab tuzilmalar karublarning qanotlari ostidagi qo‘lning rahbarligi ostida bo‘lgani kabi, insoniy voqealarning murakkab kechishi ham ilohiy nazorat ostidadir. Xalqlarning nizosi va g‘alayonlari o‘rtasida, karublar uzra o‘tiruvchi Zot hanuz yer yuzidagi ishlarni boshqarib turibdi.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Birin-ketin o‘zlariga belgilab qo‘yilgan vaqt va makonni egallab, o‘zlari uning ma’nosini bilmagan haqiqatga ongsiz ravishda guvohlik bergan xalqlarning tarixi bizga so‘zlaydi. Bugungi kunda har bir xalq va har bir shaxs uchun Xudo O‘zining buyuk rejasida bir o‘rin tayin etgan. Bugun odamlar ham, xalqlar ham adashmaydigan Zotning qo‘lidagi shoqul bilan o‘lchanmoqda. Ularning barchasi o‘z tanlovi bilan o‘z taqdirini belgilamoqda, va Xudo esa O‘z maqsadlarini amalga oshirish uchun hamma narsani O‘z hukmi ostida boshqarmoqda.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Ulugʻ MEN BOR boʻlmish Zot Oʻz kalomida belgilab qoʻygan tarix, oʻtmishdagi abadiylikdan kelajakdagi abadiylikkacha boʻlgan bashoratli zanjirda bo‘g‘in ortidan bo‘g‘inni birlashtirib, bugun biz asrlar oqimining qaysi nuqtasida turganimizni va kelajak zamonda nimalarni kutish mumkinligini bizga bildiradi. Bashorat hozirgi vaqtgacha amalga oshadi deb oldindan aytgan hamma narsa tarix sahifalarida oʻz izini topgan, va biz hali kelajakda roʻy beradigan barcha narsalar ham oʻz navbati bilan bajo keltirilishiga amin boʻlishimiz mumkin.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “Yer yuzidagi barcha hukmronliklarning yakuniy ag‘darilishi haqiqat kalomida aniq bashorat qilingan. Isroilning oxirgi shohi ustidan Xudodan hukm e’lon qilingan paytda aytilgan bashoratda shunday xabar berilgan:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Parvardigor Egamiz shunday deydi: Salla-ni olib tashla va tojni yechib ol: … past bo‘lganni yuksaltir, baland bo‘lganni esa past qil. Men uni ag‘daraman, ag‘daraman, ag‘daraman; va u endi bo‘lmaydi, to toki huquqi O‘ziniki bo‘lgan Zot kelmaguncha; va Men uni Unga beraman.’ Hizqiyol 21:26, 27.”

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Isroildan olib tashlangan toj izchil ravishda Bobil, Midiya-Fors, Yunoniston va Rim saltanatlariga o‘tdi. Xudo shunday deydi: «To haqqi O‘ziniki bo‘lgan Zot kelmaguncha, u endi bo‘lmaydi; va Men uni Unga beraman».”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “O‘sha vaqt yaqin. Bugun zamon alomatlari buyuk va tantanavor voqealarning ostonasida turganimizni e’lon qilmoqda. Dunyomizdagi hamma narsa junbushdadir. Ko‘z o‘ngimizda Najotkorning Uning kelishidan oldin sodir bo‘ladigan voqealar haqidagi bashorati amalga oshmoqda: ‘Urushlar va urush xabarlari haqida eshitasizlar…. Xalq xalqqa qarshi, shohlik shohlikka qarshi qo‘zg‘aladi; turli joylarda ocharchiliklar, o‘latlar va zilzilalar bo‘ladi.’ Matto 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Hozirgi zamon barcha tiriklar uchun nihoyatda ulkan qiziqish davridir. Hukmdorlar va davlat arboblari, ishonch va hokimiyat lavozimlarini egallagan kishilar, barcha tabaqalardagi tafakkurli erkaklar va ayollar, diqqatlarini atrofimizda sodir bo‘layotgan voqealarga qaratganlar. Ular xalqlar o‘rtasida mavjud bo‘lgan tarang va osoyishtaliksiz munosabatlarni kuzatmoqdalar. Ular har bir yer yuzidagi unsurga egallab borayotgan keskinlikni ko‘rmoqdalar va buyuk hamda hal qiluvchi bir voqea yuz berish arafasida ekanini — dunyo dahshatli bir inqiroz yoqasida turganini — anglab yetmoqdalar.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Farishtalar hozir nizolar shamollarini tiyib turibdilar, toki dunyo o‘z ustiga kelayotgan halokatdan ogohlantirilmaguncha ular esmasin; ammo yer yuziga yorilib tushishga tayyor bo‘lgan bir bo‘ron to‘planmoqda; va Xudo O‘z farishtalariga shamollarni qo‘yib yuborishni buyurganida, shunday bir nizolar manzarasi yuz beradiki, uni hech qanday qalam tasvirlab bera olmaydi.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> “Muqaddas Kitob, va faqat Muqaddas Kitobgina, bu narsalar haqida to‘g‘ri tasavvur beradi. Unda dunyomiz tarixidagi ulug‘ so‘nggi manzaralar ochib berilgan, allaqachon o‘z soyalarini oldindan tashlayotgan voqealar bayon etilgan; ularning yaqinlashib kelayotganining sadosi yer yuzini larzaga solmoqda va qo‘rquvdan odamlarning yuraklari halok bo‘lmoqda.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘Mana, Egamiz yer yuzini bo‘shatadi, uni vayron qiladi, uni ostin-ustun qiladi va uning aholisini sochib yuboradi…. Ular qonunlarni buzib o‘tganlar, farmonni o‘zgartirganlar, abadiy ahdni buzganlar. Shu sababdan la’nat yer yuzini yutib yubordi, unda yashovchilar xarob bo‘ldilar…. Doiralar shodligining sadosi to‘xtadi, quvonuvchilarning shovqini tugadi, arfaning quvonchi to‘xtadi.’ Ishayo 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘Oh, o‘sha kunning holiga! Chunki Egamizning kuni yaqin, va u Qodir Zotdan keladigan halokat kabi keladi…. Urug‘lar o‘z kesaklari ostida chirigan, omborxonalar huvillab qolgan, xirmonlar buzilib tushgan; chunki don qurib qolgan. Hayvonlar naqadar ingraydi! Qoramol podalari sarosimada, chunki ularda yaylov yo‘q; ha, qo‘y suruvlari ham xarob bo‘lgan.’ ‘Tok qurib qolgan, anjir daraxti esa so‘lib bormoqda; anor daraxti, xurmo daraxti ham, olma daraxti ham, hatto daladagi barcha daraxtlar qurib qolgan; chunki inson o‘g‘illaridan quvonch so‘lib ketgan.’ Yoel 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> «Yuragimning tub-tubigacha azobdaman; … sukut saqlay olmayman, chunki, ey jonim, sen karnayning sadosini, jang vahimasini eshitding. Halokat ustiga halokat deb faryod qilinmoqda; zero butun yurt vayron bo‘ldi.»

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Men yerga qaradim, va mana, u shap-shaklsiz va bo‘sh edi; osmonlarga qaradim, va ularda nur yo‘q edi. Men tog‘larga qaradim, va mana, ular titrar edi, hamma tepaliklar esa tebranib turar edi. Men qaradim, va mana, biror odam yo‘q edi, osmon qushlarining hammasi uchib ketgan edi. Men qaradim, va mana, hosildor joy sahroga aylangan edi, uning barcha shaharlari vayron qilingan edi.’ Yeremiyo 4:19, 20, 23–26.”

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> “‘Voy! Chunki o‘sha kun ulug‘dir, unga o‘xshashi yo‘qdir: u hatto Yoqubning qayg‘u vaqtidur; ammo u undan qutqarilur.’ Yeremiyo 30:7.” Ta’lim, 178–181.

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