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

Yo‘il Kitobi va Laodikiyadagi Yettinchi kun Adventist Jamoati - O‘n sakkizinchi raqam

Number Eighteen

O‘n sakkizinchi raqam

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Biz Abramning ahdini ko‘rib chiqmoqdamiz va hali Abramning bashoratidagi Yoel kitobining kirish oyatlari bilan bevosita bog‘liq bo‘lgan unsurga murojaat qilganimiz yo‘q. Abramning 400 yillik qullik haqidagi bashorati Pavlusning 430 yili bilan birgalikda Doniyor 12:11 dagi 1290 yilga muvofiq keladigan bashoratli tuzilmani hosil qiladi. O‘n birinchi oyatdagi 1290 yillik bashorat Abram va Pavlusning 430 yillik chizig‘ining omega bashoratli davridir. Bu haqiqat oxirgi kunlarda muhrdan yechiladigan narsalarning bir unsuridir; u donolar bilan yovuzlarni bir-biridan ajratadi.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

430 yil haqidagi omega bashorati bilan bog‘liq holda “to‘rt avlod” ramzi mavjud bo‘lib, u Xudoning tanlangan xalqini qullikda ushlab turgan xalq uchun sinov muddati davrini bildiradi. Muso uchun bu Misr edi; Musoning qo‘shig‘ini kuylaydigan bir yuz qirq to‘rt ming uchun esa bu 1798 yildan yakshanba qonunigacha bo‘lgan Amerika Qo‘shma Shtatlari tarixidir. Vahiy 13-bobda “yer hayvoni” sifatida tasvirlangan Amerika Qo‘shma Shtatlari qo‘zichoq sifatida boshlanib, ajdaho kabi gapirish bilan yakun topadi. Qo‘zichoqning timsoli bo‘lgan Yusuf, Misrda nisbatan tinchlik davrini, yangi Fir’avn paydo bo‘lib qullik boshlanguncha bo‘lgan davrni ifodalaydi. Shunday qilib, to‘rtinchi avlodda hukm qilinadigan xalq — Muso uchun Misr bo‘lgan bo‘lsa, endi Amerika Qo‘shma Shtatlaridir. Qoldiq yakshanba qonunida hukm qilinadi; bu ibroniylar uchun eshik peshtoqlaridagi qon bilan yakun topgan balolar, undan keyin esa Qizil dengizda Misr xalqiga yuz bergan voqealar orqali timsollashtirilgan. Yusuf va Muso yaxshi Fir’avn hamda yomon Fir’avnni ifodalaydi; Amerika Qo‘shma Shtatlari uchun esa bu avval qo‘zichoq, keyin esa ajdahodir.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Ibrohimning to‘rtinchi avlod haqidagi hukm bashorati sinov muddatining yopilishi bosqichma-bosqich ekanini ham o‘z ichiga olgan edi; zero, Muso orqali Ibrohimning bashorati bajo keltirilganida, nafaqat Misr uchun sinov muddati yopildi, balki Misr o‘z ulushini to‘ldirgandan keyin ham Amoriylar uchun o‘zlarining sinov muddatiga ajratilgan kosasini to‘ldirib olishga hali vaqt qolgan edi. Misr uchun Qizil dengiz Qo‘shma Shtatlar uchun yakshanba qonuni bo‘ladi, so‘ng “yer yuzidagi boshqa har bir mamlakat” Amoriylarning, Misrning sinov muddati yopilgandan keyingi holati bilan ifodalanganidek, Qo‘shma Shtatlarning “namunasiga ergashadi”.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Amoriylar Ibrohim bilan tuzilgan ahdda Misr daryosidan Bobul daryosigacha bo‘lgan dunyoni ifodalovchi o‘nta qabiladan biridir; shu bois Amoriylar, Amerika Qo‘shma Shtatlaridagi yakshanba qonunidan so‘ng, millatlar sifatida o‘zlarining alohida sinov muddatini yopadigan dunyo xalqlarini ifodalaydi. Amoriylar dunyo ustidan hukmning yakunlanishini bildiruvchi Muqaddas Kitobiy ramz bo‘lib, bu uchinchi va to‘rtinchi avlodda sodir bo‘ladi. Qizil dengiz Amerika Qo‘shma Shtatlari uchun sinov muddatining yopilishining ramzidir, Amoriylar esa insoniyatning sinov muddati yopilgunicha, millatlarning sinov muddatini bosqichma-bosqich yopishini ifodalaydi. Shuning uchun Amoriylar Qizil dengizdagi yakshanba qonuni inqirozi davridan boshlab sharq shamolining qutqarishi paytigacha bo‘lgan davrning ramzi bo‘lib, o‘sha paytda qutqarilish yo‘li Xudoning xalqi uchun ochiladi.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Ammo Abramning bashorati nafaqat to‘rtinchi avlodga Amerika Qo‘shma Shtatlarini Misr, va dunyoni Amoriylar deb ko‘rish nuqtai nazaridan murojaat qiladi, balki bundan ham muhimi, Qizil dengizni kesib o‘tadigan Xudoning xalqi avlodini “to‘rtinchi avlod” sifatida joylashtiradi. Abram ahdining uch bosqichidan birinchisida “to‘rt avlod” haqidagi tushunchadan qazib ola oladigan narsamizni qazib olganimizdan so‘ng, Ibrohim ahdining ikkinchi va uchinchi bosqichlarini ko‘rib chiqamiz. Ikkinchi bosqich — o‘n yettinchi bob, uchinchi bosqich esa, albatta, yigirma ikkinchi bobdir.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Doniyor kitobining o‘n ikkinchi bobida uchta bashoratli davr ko‘rsatilgan bo‘lib, ularning barchasi 1844-yilda yakun topgan bashoratli vaqtni ifodalaydi. O‘sha uch davr oxirgi kunlarda muhrdan ochiladi, va o‘sha uch davr so‘nggi kunlarda Xudoning xalqi boshiga keladigan bilimning ortishini ifodalaydi. Masih zig‘ir libosli inson sifatida yettinchi oyatda bu uch bashoratli davrning birinchisini bayon qiladi va shu tariqa, U o‘zini Vahiy o‘ninchi bobdagi, suv ustida emas, balki yer va dengiz ustida turgan farishta bilan bir safga qo‘yadi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Va men dengiz ustida va yer ustida turganini ko‘rgan farishta qo‘lini osmonga ko‘tardi, va osmonni hamda undagi narsalarni, yerni hamda undagi narsalarni, dengizni hamda undagi narsalarni yaratgan, abadulabad yashovchi Zot nomi bilan qasam ichdiki, endi vaqt boshqa bo‘lmaydi. Vahiy 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

O‘n ikkinchi bobning yettinchi oyatida zig‘ir kiyimdagi kishi ham abadiy Barhayot Zot nomi bilan qasam ichadi.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Va men daryo suvlari uzra turgan, zig‘ir matodan kiyingan kishini eshitdim; u o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tardi va abadulabad Tirik Zot nomi bilan qasam ichib dediki, bu bir vaqt, vaqtlar va yarim vaqtgacha davom etadi; muqaddas xalqning qudratini sochib yuborish nihoyasiga yetgach esa, bularning hammasi tamom bo‘ladi. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Vahiy orqali bizga ma’lum qilinishicha, Doniyor kitobida joylashgan ayni o‘sha bashorat yo‘nalishi Vahiy kitobida ham davom ettiriladi, va milleritlar tushunchasiga ko‘ra, bu ikki tasvir Masihga oid o‘zaro parallel parchalardir. Vahiy kitobida kichik kitobcha bilan turgan Farishta sifatidagi Masih bashoratli vaqtning tatbiqi 1844-yilda nihoyasiga yetishini ko‘rsatadi, Doniyor kitobida esa zig‘ir kiyimdagi Inson sifatidagi Masih Amerika Qo‘shma Shtatlarida yakshanba qonuni joriy etilganida, Doniyorning so‘nggi vahiyidagi barcha mo‘‘jizalar tugallangan bo‘lishini ko‘rsatadi. Yakshanba qonunidan oldin keladigan va unda cho‘qqisiga yetadigan o‘sha muqaddas tarix ichida Xudoning xalqi 1260 ramzi bilan ifodalangan bir davr mobaynida tarqatib yuborilishi kerak edi. Yakshanba qonunidan oldin keladigan bu tarqalish davri Vahiy kitobining o‘n birinchi bobida bayon etilgan bo‘lib, u yerda Muso va Ilyos o‘ldiriladi va uch yarim kun davomida ko‘chada o‘lik yotadi; bu esa 1260 ning ramzidir.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Yettinchi oyatda zig‘ir kiyimdagi kishi shuni bildiradiki, muqaddas xalq qudratining tarqatib yuborilishi uch yarim kunini tugatganida, oxirgi kunlardagi Xudoning xalqining boshiga tushadigan “ajoyibotlar” ham nihoyasiga yetadi. Biz oldingi maqolani Opa Uaytning Zakariyo kitobining uchinchi bobiga bergan sharhi bilan yakunlagan edik. Birinchi jumlada shunday deyilgan edi: “Zakariyoning Yoshua va Farishta haqidagi vahiyi buyuk kafforat kunining yakuniy sahnalarida Xudoning xalqining tajribasiga o‘ziga xos kuch bilan tatbiq etiladi.” Bobning o‘zida ham, Opa Uaytning ushbu bob haqidagi ilhomlangan sharhida ham, bir yuz qirq to‘rt ming kishi “hayrat uyg‘otuvchi kishilar”dir. Yakshanba qonuni bilan yakuniga yetadigan Doniyorning oxirgi vahiyidagi “ajoyibotlar”, Xudoning xalqining muhrlanishi bilan bog‘liq bo‘lgan “ajoyibotlar”dir.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Doniyor kitobining o‘n ikkinchi bobi oxirgi kunlarda yuz qirq to‘rt ming kishini muhrlaydigan nurni taqdim etadi. O‘sha nur uchta bashoratli davr orqali ifodalanadi; bu davrlarning barchasi Millerchilar tarixida aniqlanib, haqiqat sifatida qaror toptirilgan edi. Bu uch davr uch oyatda bayon etilgan bo‘lib, haqiqat tuzilmasini tutib turadigan uchta ustundir. Haqiqat tuzilmasi uch bosqichli jarayon bilan tutib turiladi. O‘sha uch bosqichli jarayon 4–12-oyatlardan iborat to‘qqiz oyatlik parcha ichida bashoratli vaqtni bayon qiladigan uch oyat orqali ifodalanadi. Bu uch bashoratli davr, Millerchilar asosiy tushunchasi nuqtayi nazaridan yondashilganda, Millerchilar tushunchasiga muvofiq belgilangan, ammo vaqt unsurini qo‘llamaydigan uch ramziy davrni yuzaga keltiradi.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Uch davr aynan “bashoratning muhrlanishi — va so‘ng muhrdan yechilishi jarayoni”ni ta’riflaydigan Muqaddas Yozuvning o‘sha parchasining ichida joylashgan bo‘lib, unda uch bosqichli sinov jarayonining mumtoz Bibliyaviy ta’rifi ham keltirilgan. Doniyorga o‘z kitobini muhrlash aytilishi bilan boshlanadigan to‘qqiz oyat — aynan shu uch davr bayon etilgan oyatlardir, va o‘sha to‘qqiz oyatda haqiqat muhrdan yechilganda amalga oshadigan poklanish jarayoni “poklanadilar, oq qilinadilar va sinaladilar” deb ifodalanadi. Uch oyatdagi uch davr — oxirzamon paytida, keyingi kunlarda yuz beradigan bilimning ortishidir; ular Xudoning ahd xalqining yakuniy sinalish va muhrlanish jarayonini ifodalaydi. O‘sha tarix — keyingi kunlarda Xudoning xalqining boshiga tushadigan ramziy “ajoyib hodisalar” bayon etilgan tarixdir. Iltimos, bu paragrafni yana bir bor o‘qing.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

To‘qqiz oyatdan iborat ushbu parchadagi uch oyatdagi uch davr Doniyor kitobining cho‘qqisini ifodalaydi, va u yerda ifodalangan cho‘qqi ichki bashorat chizig‘ining cho‘qqisidir; bu, qo‘lsiz ravishda bir tog‘dan “kesib” olingan toshning hikoyasidir, ya’ni qoldiq haqidagi hikoyadir. O‘sha ichki chiziq o‘ninchi va o‘n ikkinchi boblarda ifodalangan, bashoratning tashqi chizig‘ining cho‘qqisi esa o‘n birinchi bobning yakunlovchi oyatlarida hamda Doniyor o‘n ikkinchi bobining dastlabki bir necha oyatlarida joylashgandir.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

O‘sha uch davr, shuningdek, Ulai va Hiddekel daryosi guvohligining vahiylaridagi eng yuksak nuqtadir; va bu uch oyat, Ibrohim hamda Pavlusni guvoh sifatida taqdim etadigan ahd vaqtiga oid bashoratning iqlimiy bajo bo‘lishini ifodalovchi bashoratli bir davrni o‘z ichiga oladi. Iso, zig‘ir kiyimdagi Inson sifatida, yettinchi oyatda suv ustida yurmoqda. O‘n birinchi oyatda esa, Masihning ovozi bo‘lgan ikki ovoz — Ibrohim va Pavlus — guvohlik berish uchun turadilar. O‘n ikkinchi oyatda Xudoning xalqini muhrlash tarixi tasvirlangan, chunki bir yuz qirq to‘rt ming bokiralardir, va bokiralar o‘n bokira haqidagi masalni boshdan kechiradilar, hamda o‘n ikkinchi oyatdagi baraka kutadiganlar ustidadir. Masaldagi kutadiganlar va “baxtiyor” bo‘lganlar, eshik yopilganda nikohga kirishga imkon beradigan kiyimni qabul qiladiganlardir.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Yettinchi oyatda Iso suv ustida yurmoqda; bu qo‘rquvni keltirib chiqaradi, ammo Butrus ishonishga qat’ qiladi va yurib, Xudoga ulug‘vorlik keltira boshlaydi; biroq Butrus ko‘pincha har ikkala sinfning ham ramzi bo‘lib, ulug‘vorlik uning hukm soati yetib kelganida yana qo‘rquvga aylanadi. Yettinchi oyatda joylashgan birinchi davr birinchi farishtaning xabarini ifodalaydi. Iso suvlar uzradir — bu qo‘rquvning va birinchi farishtaning ramzidir. So‘ng Iso yakshanba qonunining hukmidan oldin O‘z xalqini ulug‘laydigan bir davrni belgilaydi. Uch farishtaning uchala unsuri ham yettinchi oyat ichidadir, chunki yettinchi oyat uch farishtani ifodalovchi uch oyatning birinchisidir.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

O‘n birinchi oyat, Abram va Pavlusning alfa ovozlariga nisbatan o‘zining omega guvohligi bilan bir “ikkilanish”ni taqdim etadi. Ularning “ikkilangan” ovozlari birlashib, ahd vaqtiga oid bashoratni bayon qiladi, va o‘n birinchi oyat omega sifatida bu bashoratni ro‘yobga chiqaradi, chunki u 1798 yilda Bobilning qulashi bilan yakunlanadigan bashoratli davrni aniqlab beradi; shu tariqa u oxirgi kunlarda Mixoil o‘rnidan turganida yuz beradigan Bobilning qulashining timsoli bo‘ladi. O‘n birinchi oyatda biz payg‘ambarlarning ikkilanishini va Bobilning ikki qulashini ifodalovchi bir davrni ko‘ramiz; shu tariqa u: “Bobil quladi, quladi”, deb e’lon qilgan ikkinchi farishtaning xabarini ifodalaydi.

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Yettinchi oyat birinchi farishtaning xabaridir, o‘n birinchi oyat esa ikkinchi farishtaning xabaridir; o‘n ikkinchi oyat esa, Doniyor 12*12 yoki Doniyor 144 bo‘lib, u donolar bilan nodonlar o‘rtasidagi farq haqida bo‘lib, bu hukm jarayonida amalga oshiriladi va hukm inqirozi paytida xarakterning namoyon bo‘lishi bilan yakunlanadi. O‘n ikkinchi oyat uchinchi farishtaning xabari bo‘lib, unda dunyo qanday qilib ikki toifaga bo‘linishi ko‘rsatiladi; uchinchi farishtaning ayni shu bo‘linishni tashqi tarzda tasvirlashining muqobili esa, o‘n ikkinchi oyatda ifodalangan uchinchi farishtaning ichki bo‘linishidir. Yettinchi, o‘n birinchi va o‘n ikkinchi oyatlar uch farishtaning xabaridir va bu oyatlar oxirgi kunlarda muhrdan ochiladigan nurdir. Oxirgi kunlarda bu uch oyatning muhrdan ochilishi Vahiy kitobining o‘ninchi bobi bilan uyg‘unlashadi.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Masih qudratli farishta sifatida, shuningdek o‘ninchi bobdagi Yahudo qabilasining Arsloni sifatida “arslon”dek nido qildi va Uning na’rasi muhrlab qo‘yilgan yetti momaqaldiroqni yuzaga keltirdi; xuddi Doniyorning o‘ninchi bobi ham shunday bo‘lgan edi. Bular o‘zaro parallel parchalardir. Shu sababli, o‘n ikkinchi bobdagi uch davr ham Vahiyning o‘ninchi bobidagi yetti momaqaldiroqdir.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Yetti momaqaldiroq” shunchaki Masihning Alfa va Omega ekanligining yana bir ifodasidir, chunki “yetti momaqaldiroq”ning asosiy timsoliy ma’nosi shundan iboratki, u 1798 yildan 1844 yilgacha sodir bo‘lgan “voqealarning bayoni”ni ifodalaydi; bu bayon yuz qirq to‘rt mingning tarixida “kelajak voqealari”da takrorlanadi va ular “o‘z tartibi bilan oshkor etiladi”. Shuning uchun “yetti momaqaldiroq” Alfa va Omeganing ramzidir; U, shuningdek, boshlanish va yakun; birinchi va oxirgi, poydevor va ma’bad; burchakning bosh toshi va eng yuqori yopuvchi toshdir — yetti momaqaldiroq.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Doniyorning o‘n ikkinchi bobidagi uchta ramziy davrning nuri yetti momaqaldiroqning nuri bilan uyg‘un bo‘lishi kerak, chunki ular aynan bir xil bashoratli chiziqdir. Birinchi davrda Masih har ikkala qo‘lini osmonga ko‘taradi, xuddi Vahiy o‘ninchi bobda bir qo‘li bilan qilgani kabi. Vahiy o‘ninchi bobda Uning qo‘li bashoratli vaqtning tatbiq etilishining oxiri timsoliga aylanadi va bashoratli vaqt davrlaridan shunchaki bashoratli davrlarga o‘tishni belgilaydi. Millerchilar tomonidan qo‘llanilgan asosiy bashoratli qoida ana shu o‘tish bilan, Masih davrida zohiriydan ruhiyga bo‘lgan asosiy o‘tish orqali timsollangan edi.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Havoriy Pavlus tanlangan bir xalqning payg‘ambarlik nasabiga bog‘liq bo‘lgan asosiy payg‘ambarlik qoidasini o‘rnatish uchun ko‘tarildi. Ruhiy Isroilning eng boshidayoq ahdning o‘zini qayta ta’riflaydigan muhim bir payg‘ambarlik qoidasi o‘rnatiladi. O‘shandan boshlab Ibrohimning farzandi bo‘lish, qonga ko‘ra emas, balki imon orqali Ibrohimning farzandi bo‘lish edi. Bu payg‘ambarlik tamoyili, asosan, Pavlusning qalami orqali joriy etildi; u bu borada Vahiy kitobining o‘ninchi bobida Masihning timsoli bo‘lib, 1844-yilda vaqtning payg‘ambarlik qo‘llanilishini o‘zgartirib, yakunladi.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Insoniyat bilan tuzilgan ahd kamalak bilan ifodalanadi, Nuhning kemasi esa to‘fondan oldingi va keyingi, aniq ajratib ko‘rsatilgan tanlangan xalq bo‘lmagan davrni ifodalaydi. Ibrohimning da’vat etilishi Xudoning insoniyat bilan bo‘lgan bashoratli munosabatida katta va muhim o‘zgarishni ifodaladi. Ibrohim bilan tuzilgan ahd ahd tarixining yo‘nalishida katta burilishni ifodaladi va shu bilan birga u Pavlus kunlarida so‘zma-so‘zlikdan ruhiylikka, hamda 1844 yilda vaqtga tatbiq etishdan vaqtga tatbiq etmaslikka bo‘lgan ulkan o‘zgarishni timsolladi.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Xudoning insoniyat bilan tuzgan ahdidagi birinchi burilish Bog‘ edi va ochiq e’lon qilingan o‘zgarish hayot daraxtiga qo‘yilgan cheklovlar bo‘ldi; bu, shuningdek, kiyimning ham o‘zgarishiga — ruhiy nurdan tom ma’nodagi qo‘zi terisiga — olib keldi. Ahd tarixidagi navbatdagi yirik burilish To‘fondir; birinchi yirik ahd burilishida Odam qanday vakil bo‘lgan bo‘lsa, bunda Nuh shunday vakildir. So‘ngra Abram bilan tanlangan xalq sari bo‘lgan burilish yuz berdi; bu Musoga olib keldi, u esa bir kun bir yilni ifodalaydi, degan bashoratli tamoyillarni joriy etadi. Bu tamoyil 1844 yilgacha amal qiladi, o‘sha paytda yana bir yirik ahd burilishi yuz berdi. Ahd tarixining buyuk davrlarida Xudoning bashoratli Kalomidagi biror tamoyilda doimo yirik burilish bo‘ladi. Bir yuz qirq to‘rt mingning tarixi davomida yuz beradigan o‘sha burilish shundan iboratki, Alfa Omega Haqiqatdir. Alfa va Omega — Xudoning Kalomida oxiri har doim boshlanish orqali tasvirlanadi, degan tamoyildir. Alfa va Omega haqidagi o‘sha tamoyilga ibroniycha “haqiqat” so‘zining uch qismli tuzilishi bog‘langandir.

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Qoldiq tarixida yuz beradigan buyuk bashoratli siljish asosiy ahd tarixlarining har birida bevosita ifodalanadi, shuningdek u haqiqatning boshqa qatorlarida ham namoyon bo‘ladi. Ishayo 22:22 dagi Eliakimning zimmasiga qo‘yilgan “kalit” Matto o‘n oltinchi bobda Paniumda Butrusga berilgan ayni o‘sha kalitdir. O‘sha kalit Filadelfiya jamoatiga berilgan, va Musoning tarixi davomida Muso tomonidan qayd etilgan bir yil uchun bir kun tamoyili bilan bog‘lanishiga imkon bergan kalit Uilyam Millerga berilgan edi; bu tamoyil Millerchilar tarixining timsoli bo‘lgan. Millerning Muso bashorati bilan bog‘lanishi Pavlusning Abram bashorati bilan bog‘lanishi orqali ifodalangan edi. Va nega Miller Muso bilan bog‘lanmasin? Musoning kemada najot topishi Nuhning kemada najot topishi bilan bog‘langan edi, toki har ikkala ahdni bir-biriga bog‘lasin. Edenda boshlanadigan bashoratli tatbiqdagi siljishlar shuni ko‘rsatadiki, bashoratli nurning buyuk bir vahyi oxirgi ahd xalqining — bir yuz qirq to‘rt mingning — tarixida aniqlanadi. Men shuni ta’kidlaymanki, buyuk bashoratli siljish yetti momaqaldiroq orqali ifodalanadi; ular Doniyor o‘n ikkinchi bobdagi uch davr bilan bevosita bog‘langan bo‘lib, bular faqat haqiqatning uch bosqichli tuzilmasiga tayanuvchi satr ustiga satr tatbiqida alfa va omega tamoyillarini qo‘llash orqaligina anglanadi.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

“vaqt endi bo‘lmaydi” degan e’lonning bevosita oldidan keladigan oyatlarda Masih yetti momaqaldiroqni taqdim etdi; ular ham, Doniyor o‘n ikkinchi bobdagi haqiqatlar singari, muhrlab qo‘yilgan edi. O‘n ikkinchi bobda zig‘ir kiyimdagi odamning ikkala qo‘lini ko‘tarib turishining konteksti Doniyor kitobining muhridan ochilishidir, Vahiy o‘ninchi bobdagi Arslon bo‘lgan Masihning konteksti esa yetti momaqaldiroqning muhrlab qo‘yilishidir. Oqsoch opa yetti momaqaldiroqning muhrlanishini Doniyor kitobining muhrlab qo‘yilishi bilan uyg‘unlashtiradi.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bu yetti momaqaldiroq o‘z ovozlarini yangratganlaridan keyin, Doniyorga kichik kitob haqida berilgan buyruq kabi, Yuhannoga ham shunday amr keladi: ‘Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y.’ Bular kelajakdagi voqealarga taalluqlidir va ular o‘z tartibi bilan oshkor qilinadi.” The Seventh-day Adventist Bible Commentary, 7-jild, 971-bet.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Yetti momaqaldiroq Vahiy 10-bob, Bashorat Ruhi hamda 1840 yildan 1844 yilgacha bo‘lgan Milleritchilar tarixi orqali ta’riflanadi; bu tarix yuz qirq to‘rt mingning tarixida takrorlanadi. Xuddi o‘sha parcha ichida shunday deyiladi: “Yuhannoga berilgan va yetti momaqaldiroqda ifodalangan maxsus nur birinchi va ikkinchi farishtalarning xabarlari ostida sodir bo‘ladigan voqealarning tasviri edi. Bu narsalarni xalq bilishi ma’qul emas edi, chunki ularning imoni albatta sinovdan o‘tishi kerak edi. Xudoning tartibida eng ajoyib va ilg‘or haqiqatlar e’lon qilinishi kerak edi.” Milleritchilar ikki karra umidsizlikka duch kelishlari kerakligini tushunmagan edilar, chunki ularning tushunmasligi ularni sinash uchun belgilangan edi. Milleritchilar hech qanday “ilg‘or haqiqatlar”ni kutmagan edilar, ya’ni, ahd tarixida hech qanday “katta bashoratli siljishlar”ni kutmagan edilar.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Garchi Millerit “xalq”i uchun “bu narsalarni bilish eng yaxshi bo‘lmagan” bo‘lsa-da, bir yuz qirq to‘rt ming xuddi o‘sha tarix bilan sinovdan o‘tkaziladi, biroq tarixni beayb tarzda noto‘g‘ri tushunish orqali emas, balki siz bilishingiz talab etilgan bir tarixni tushunmaganlik uchun. Bu ayni o‘sha sinovdir, faqat teskari tarzda. Vahiy kitobining o‘ninchi bobidagi Yuhanno, avvalo va eng birinchi navbatda, bir yuz qirq to‘rt mingni, faqat ikkinchi darajada esa birinchi va ikkinchi farishtalarning Millerit harakatini ifodalaydi. Bu, Yuhannoga kichik kitobni yeyishidan oldin uning shirin, keyin esa achchiq bo‘lishi haqida oldindan bildirilganini ko‘rganingizda ayon bo‘ladi. Milleritlar uchun buning nimani anglatishini bilish eng yaxshi bo‘lmagan, ammo Yuhanno, Milleritlar kichik kitobni yeganlarida nima sodir bo‘lishini oldindan biladigan bir xalqni ifodalaydi.

> 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 10:9, 10.

> Men farishtaning oldiga bordim va unga: “Menga o‘sha kichik kitobni ber”, dedim. U esa menga: “Uni ol va yeb yubor; u qornig‘ingni achchiq qiladi, ammo og‘zingda asalday shirin bo‘ladi”, dedi. Men kichik kitobni farishtaning qo‘lidan oldim-da, uni yeb yubordim; u og‘zimda asalday shirin edi; ammo uni yeb bo‘lishim bilanoq, qornim achchiq bo‘ldi. Vahiy 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yuhannoga o‘ninchi bobda tasvirlangan tarix, ya’ni 1840-yildan 1844-yilgacha bo‘lgan achchiq-shirin tajriba haqida oldindan aytiladi. To‘qqizinchi va o‘ninchi oyatlarda shu qadar ravshan tasvirlangan o‘sha tajriba, ikkinchi oyatdan to‘rtinchi oyatgacha bo‘lgan joylarda ham aniq ko‘rsatib berilgan.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Uning qo‘lida ochiq bir kichik kitob bor edi; u o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa yer ustiga qo‘ydi. So‘ng sher na’ra tortgandek baland ovoz bilan qichqirdi; u qichqirganida, yetti momaqaldiroq o‘z ovozlarini yangratdi. Yetti momaqaldiroq o‘z ovozlarini yangratgach, men yozmoqchi edim; ammo osmondan menga shunday degan bir ovozni eshitdim: “Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y, ularni yozma.” Vahiy 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Yetti momaqaldiroq” birinchi va ikkinchi farishtalar ostida sodir bo‘ladigan “voqealarning bayoni”ni, shuningdek, “o‘z tartibi bilan ochib beriladigan kelajak voqealari”ni ifodalaydi. “Yetti momaqaldiroq” Millerchilar tarixining bir yuz qirq to‘rt mingliklarning tarixida takrorlanishini ifodalaydi, hamda 1798 yilda va undan keyin zamonning oxirida muhrdan ochilgan haqiqatlar Xudoning xalqining oxirgi kunlarida haqiqatning muhrdan ochilishini ifodalaydi. Vahiy o‘ninchi bobdagi Iso Doniyor o‘n ikkinchi bobdagi Iso bilan uyg‘unlashadi. Har ikkala parchada ham oxirgi kunlarda sinov haqiqatining muhrlanishi va muhrdan ochilishi bayon etilgan.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Ba’zilar yettinchi oyatda Iso so‘zlayapti, o‘n birinchi va o‘n ikkinchi oyatlarda esa Jabroil Doniyorga gapiryapti, deb da’vo qilishlari mumkin; biroq buni Isoning uchala parchada ham so‘zlayotgani tarzida ham tushunish mumkin. Masalaning qaysi tomoni olinmasin, Doniyor orqali so‘zlayotgan ovoz Masihning ovozidir va o‘n ikkinchi bobdagi uchta bashoratli davr Masihning so‘zlaridir; U bu uch davrni haqiqat tuzilmasida bayon etadi. Uchalasining ham muhri bosilgan bo‘lib, bu ularni uch qismli yagona timsolga aylantiradi.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Yettinchi oyat mo‘jizalarning tamom bo‘lishiga taalluqlidir; unda Masihning Eng Muqaddas Joydagi yakuniy ishi, ya’ni U bir yuz qirq to‘rt ming kishining gunohlarini o‘chirib, ularni muhrlayotgani aniqlab ko‘rsatiladi. Birinchi oyat “mo‘jizalar”ni aniqlab beradi, uch oyatdan iborat ushbu parchaning oxirgi oyati ham “mo‘jizalar”ni birinchi umidsizlikni boshdan kechirib, kutishda sobit qolgan va buning uchun baxtli deb e’lon qilinganlar sifatida aniqlab beradi. O‘rtadagi davr insoniyatning Yakshanba qonuni inqirozi davridagi isyonini aniqlab berar ekan, ayni paytda Yakshanba qonuniga olib boradigan davrni bir yuz qirq to‘rt ming uchun tayyorgarlik davri sifatida ham ko‘rsatadi. Barcha oyatlar to‘g‘ridan-to‘g‘ri Daniel xalqining “oxirgi kunlarda” boshiga “nima tushishi”ni ko‘rsatib bermoqda. Uchala oyat ham bir yuz qirq to‘rt mingning poklanishi mavzusiga taalluqlidir. Birinchi davr uchinchi davrga mos keladi, o‘rtadagi davr esa butun dunyoning Armageddonga tomon yurish chog‘idagi isyonini ifodalaydi.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Agar o‘sha uch davr ayni paytda yetti momaqaldiroq ham bo‘lsa, unda uch oyat “kelajak voqealarni, ular o‘z tartibida [oshkor qilinadigan] holatda” ko‘rsatib berishi kerak bo‘ladi, va o‘sha “kelajak voqealar” 1840 yildan 1844 yilgacha “birinchi va ikkinchi farishtalar ostida sodir bo‘lgan voqealarning bayoni” bilan mos tushadi. Bu harakat qabul qilgan bir necha haqiqatlar borki, ular kashshoflarning tushunchasidan aniq farq qiladi, biroq o‘sha haqiqatlarning barchasi kashshoflarning tushunchasi bilan uyg‘undir. Millerchilardan hozirgi davrgacha bo‘lgan jarayonda bashoratga oid katta bir siljish yuz berdi. “Bir kun — bir yil” tamoyili buning klassik misolidir, ammo boshqalari ham bor. Bashoratga oid katta bir siljishning namunasi yetti momaqaldiroq bilan bog‘liq holda namoyon bo‘ladi.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

O‘ninchi bobning so‘nggi oyatida Yuhannoga yana bashorat qilishi lozimligi aytilganidan so‘ng, shu tariqa o‘ninchi bobdagi tarix ham Millerchilar harakatini, ham bir yuz qirq to‘rt ming kishini ifodalashi ta’kidlangach, unga ma’badni o‘lchash uchun hassa berildi, biroq unga hovlini chetda qoldirish buyurildi.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Menga tayoqqa o‘xshash bir qamish berildi; farishta turib, shunday dedi: Tur, Xudoning ma’badini, qurbongohni va unda sajda qilayotganlarni o‘lchagin. Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; va muqaddas shaharni ular qirq ikki oy oyoq osti qiladilar. Vahiy 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

1844 yildan keyingi davrda ma’badni o‘lchash paytida, Yuhannoga hovli sifatida ifodalangan g‘ayriyahudiylarni chetda qoldirish buyuriladi. 1844 yildagi bu tasvir Xudo endigina yangi ahd kelinini tanlaganini ko‘rsatardi va shunda Uning kelini bilan hovli o‘rtasida farq belgilandi. Vайт opa hovli g‘ayriyahudiylarni, ma’bad esa Xudoning tanlangan xalqini ifodalashini aniq bayon qiladi; buning uchun “The Desire of Ages” asaridagi “The Outer Court” bobini o‘qing.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yuhanno 1844-yilda endigina Xudoning tanlangan xalqi bo‘lgan milleritchilarni tasvirlamoqda. Endigina achchiq-shirin xabarni boshdan kechirgan milleritchilar bilan g‘ayriyahudiylar sifatida ifodalangan masihiy deb e’tirof etuvchi dunyoning qolgan qismi o‘rtasiga bir farq qo‘yildi.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Poydevor 1840-yildan boshlab birinchi umidsizlikka qadar qo‘yildi, va ma’bad Yarim tun nidosining e’lon qilinishi chog‘ida bitkazildi. So‘ng buyuk umidsizlik keldi va Yuhannoga turib, o‘lchash, ammo g‘ayriyahudiylarni chetda qoldirish aytiladi. Yuhanno hukmning ochilishini tasvirlamoqda, va shu sababli ilhom bu oyatlardagi Yuhannoning o‘lchashini tergov hukmining ramzi sifatida qo‘llaydi. Yuhanno o‘lchashning ramzi sifatida ekanligi haqida biz hozir bayon etgan narsalar Adventistlarning odatiy tushunchasiga muvofiqdir, biroq bu harakat ichida ushbu ramzni anglashda katta bir o‘zgarish yuz berdi.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Milleritcha tushuncha bilan hamohang ravishda, biz o‘ninchi bobda Yuhanno tomonidan tasvirlangan Milleritlar tarixining o‘zida, yuz qirq to‘rt minglik bo‘ladigan parallel harakatning bashorati ham mavjud ekanini angladik. Biz shuni fahmladikki, agar Milleritlar tarixining o‘lchovlarini olib, G‘ayriyahudiylar zamonini chetda qoldirsangiz, Yuhanno o‘lchayotgan ayni ma’badni ko‘rishingiz mumkin edi.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Biz 2520 yillik vaqt haqidagi bashoratlarning birining 1798 yilda, boshqasining esa 1844 yilda nihoyasiga yetishini ko‘rdik; shu tariqa Masih Milleriylar ma’badini qurgan qirq olti yillik davr ochib berildi. Yuhanno hovlini G‘ayriyahudiylar deb belgilagan va “G‘ayriyahudiylarning zamonlari” degan bashorat mavjud.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Va ular qilich tig‘idan halok bo‘ladilar va barcha xalqlar orasiga asir qilib olib ketiladilar; Quddus esa g‘ayriyahudiylar tomonidan, g‘ayriyahudiylar zamonlari ado bo‘lguncha, oyoq osti qilinadi. Luqo 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

G‘ayriyahudiylarning “zamonlari” ko‘plikdadir va u ham so‘zma-so‘z, ham ma’naviy Isroil oyoq osti qilingan ikki davrni ifodalaydi. Butparastlikdan keyin papachilik kelgan bu ikki oyoq osti qilinish davrining oxirgisi 1798-yilda nihoyasiga yetdi. Nima da’vo qilinishidan qat’i nazar, “g‘ayriyahudiylarning zamonlari” birinchi farishtaning kelishi bilan 1798-yilda tugadi. Yuhanno o‘lchashni 1798-yilda boshlashi kerak edi, undan oldin emas. U 1844-yil tarixiga joylashtirilgan edi, shuning uchun 1798-yilda tugagan davrni chetda qoldirish hovlini chetda qoldirish demak edi, va shu orqali siz Ahd Xabarchisi tomonidan Millerchi ma’bad ko‘tarilgan qirq olti yilni ochib berasiz. Ushbu qo‘llanishdan ko‘plab bog‘liq haqiqatlar kelib chiqadi, biroq men buni faqat kashshoflar tushunchasidan farq qiladigan nurga misol sifatida qo‘llayapman; ammo bu asl haqiqatlarga zid kelmaydigan, faqat endi vaqtni tatbiq etmaydigan nurdir.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

O‘sha muayyan haqiqat 11-sentabrdan oldin tan olingan edi, biroq u aslida 11-sentabrdan keyingi davrda chuqur qaror topdi. Yuhannoning ma’badni o‘lchashi haqidagi haqiqatni yetti momaqaldiroqdan ajratib bo‘lmaydi, chunki bu aynan bir xil parchadir. Yetti momaqaldiroqning tatbiqiga doir bir haqiqat bor ediki, u Doniyor kitobining o‘n ikkinchi bobidagi “mo‘jizalar” amalga oshadigan davrgacha muhrlangan holda saqlanib kelgan. 2023-yil iyulidan keyin muhrdan yechilgan “yetti momaqaldiroq”ning tatbiqi Doniyor 12-bobdagi uch oyat bilan mutlaqo uyg‘unlashadi, yoki shunday deyishim kerakki, ularni chuqur tarzda to‘ldiradi.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Opa Uayt Doniyor va Vahiy kitoblari o‘rtasidagi munosabatni tasvirlash uchun compliment emas, balki complement so‘zini qo‘llaydi. “Mukammallikka yetkazmoq” ma’nosini anglatuvchi complement — bu ikki bashoratli kitob bir-biri uchun aynan shuni qiladi. 2023-yil iyulidan keyin Doniyor kitobining o‘n ikkinchi bobida muhrdan ochilgan yetti momaqaldiroq undagi xabarni mukammallikka yetkazadi. Yetti momaqaldiroqni ochib beradigan narsa — haqiqat tuzilmasi bilan birgalikdagi alfa va omega tamoyilidir.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

Majusiy bo‘lgan xalqlarning “zamonlari” 1798-yilda bajo bo‘ldi va muqaddas joy hamda lashkarni butparastlik, so‘ng esa papachilik oyoq osti qilgan 1260 yillik ikki davrni ifodalaydi. Ma’badni o‘lchayotganda, biz tashqi hovlini chetda qoldirishimiz kerak, va bu hovli 1798-yilgacha cho‘ziladi, biroq 1844-yildan keyin endi vaqt yo‘q. Bugun 1260 yil shunchaki ma’bad bilan hovli o‘rtasidagi farqni belgilab beradigan bir davrni ifodalaydi. Shu sababli, 2020-yil 18-iyuldan 2023-yil iyuligacha oyoq osti qilish amalga oshirildi. Bugun ma’badni o‘lchash, birinchi va ikkinchi farishtalar xabarlari ostida sodir bo‘lgan voqealarning chegaralanishini ifodalovchi yetti momaqaldiroq bilan bog‘liq holda, Yuhannoga topshirilgan ishdir. “Bizning buyuk ishimiz” uch farishtaning xabarlarini “birlashtirish”dir; shu tariqa avvalgi ahd tarixida qilinmagan va hatto hozir ham juda kamdan-kam qilinadigan bashoratli bir ish aniqlanadi. Majusiy xalqlarning zamonlarini ifodalovchi hovlini chetda qoldirganimizda, biz 1798-yilda oxirzamon boshida tugagan papachilik ta’qibining 1260 yilini chetda qoldirayotgan bo‘lamiz.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Milleritlar tarixida qirq olti yil davomida bunyod etilgan ma’bad 2023 yilning iyulidan boshlab, Yakshanba qonunidan sal oldingacha bunyod etiladigan bir ma’badni ifodalaydi. O‘sha tarix yetti momaqaldiroqning “kelajak voqealari” davridir; ular “o‘z tartibida”, bo‘lishi mumkin emas, balki albatta “oshkor etiladi”.

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Birinchi farishtaning tarixini ikkinchi farishtanikisi bilan birlashtirganimizda, tarix alfa ko‘ngilsizlik bilan boshlanib, omega ko‘ngilsizlik bilan tugashini ko‘ramiz. Birinchi farishtaning tarixidagi 1840-yildan 1844-yil 19-aprelgacha bo‘lgan bashoratli yo‘lbelgilarni o‘sha paytda kelgan va 1844-yil 22-oktabrda uchinchisining kelishigacha davom etgan ikkinchi farishtaning yo‘lbelgilari bilan moslashtirganimizda — ikkala davr ham farishtaning kelishi bilan boshlanib, farishtaning kelishi bilan tugaydigan ikki davrga ega bo‘lamiz. Birinchidan ikkinchisigacha bo‘lgan tarix, ikkinchidan uchinchisigacha bo‘lgan tarixni tasvirlaydi.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Bu amaliyotning to‘g‘ri ekanligiga oid bir payg‘ambarlik guvohligi, ushbu amaliyotning alfa va omegasi ichida topiladi. Birgalikda qo‘llangan ikki parallel chiziq, hamda har ikkala chiziqning boshi va oxiri, bir farishtaning kelishini aniqlaydi. So‘ngra ular satr ustiga satr tarzida birga birlashtirilib, bitta chiziqqa aylantirilganda, boshlanish birinchi umidsizlikni, oxiri esa buyuk umidsizlikni belgilaydi. Yana bir dalil, oxirni boshlanishdan buyukroq deb belgilovchi alfa va omega tamoyillarida topiladi. Buyuk omega umidsizligi bilan yakunlanadigan alfa umidsizligi alfa va omeganing kichikroq va buyukroq unsurini aniqlaydi.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Biz 1844-yil 19-apreldan (1844-yil 22-oktabrda uchinchi farishtaning kelishiga olib boradigan ikkinchi farishtaning kelishi) boshlaganimizda; va shundan so‘ng 1840-yil 11-avgustda boshlanib, 1844-yil 19-aprelda tugaydigan ikkinchi chiziqni ham boshlaganimizda, 1844-yil 19-apreldagi umidsizlik birinchi va ikkinchi farishtalarning bashoratli chizig‘ini birlashtirish orqali hosil bo‘ladigan bashoratli chiziqning ham alifasi, ham omegasi ekanini ko‘ramiz.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Davr oxirida siz uchinchi farishtaning ikkinchi farishta bilan birga kelishini ko‘rasiz; shu tariqa bu 9/11 ni, hamda Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishtaning ikki ovozini timsollaydi. Bu ikki ovoz — ikkinchi va uchinchi farishtalarning xabarlari bo‘lib, bu ikki farishta 1844-yil 22-oktabrda bir-biriga tegdi va bu ikki tarix satr ustiga satr tarzida birlashtirilganda ular yana uchrashadi. Shu tarzda birlashtirilgan holda ular birinchi umidsizlikdan buyuk umidsizlikkacha bo‘lgan tarixni ifodalaydi, va Milleritlar davridagi o‘sha tarixning o‘rtasidagi yo‘l belgisi Exeter lager yig‘ini bo‘lib, u yerda sajda qiluvchilarning ikki toifasi namoyon bo‘lgan; bu masaldagi nodon bokiralarning isyonini ifodalaydi hamda o‘rtadagi yo‘l belgisini isyon sifatida aniqlaydi.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Yetti momaqaldiroq birinchi va ikkinchi farishtaning xabarlarining tarixini satr ustiga satr qoʻshilgan holda birlashgan tarzda ifodalaydi; bu esa keyin bir yuz qirq toʻrt mingning tarixida birinchi umidsizlikdan buyuk umidsizlikkacha boʻlgan bir tarixni aniqlab beradi. Bu tarixning paygʻambarlik jihatidan nimani anglatishini tushunish Doniyor o‘n ikkinchi bobda oxirzamon vaqtigacha muhrlangan deb ifodalangan xabar bilan aynan bir xil tarzda mos keladi.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz, ammo men Doniyorning so‘nggi vahiyidagi faqat Doniyorning oxirgi kunlarda Xudoning xalqiga oid tasvirini yoritadigan qismini qoldiraman. Birinchi eslatish qoidasi nuqtayi nazaridan, birinchi oyatda Doniyor vahiyni tushunadigan bir toifaga mansub ekaniga e’tibor bering. Vahiyda birinchi bo‘lib tilga olingan narsa — Doniyorning tushunadigan donishmandlar sifatidagi tasviridir, va oxirgi to‘qqiz oyatning barchasi yigirma ikkinchi kundagi tushunadigan donishmandlar haqidadir.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Fors shohi Kirning uchinchi yilida Beltashassar deb atalgan Doniyorga bir narsa vahiy qilindi; va o‘sha narsa haq edi, ammo belgilangan vaqt uzoq edi; u o‘sha narsani anglab yetdi va vahiydan tushuncha hosil qildi.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> O‘sha kunlarda men, Doniyor, uch to‘liq hafta motam tutdim. Men lazzatli non yemadim, og‘zimga na go‘sht, na sharob oldim, va uch to‘liq hafta tugamaguncha o‘zimga umuman moy surtmadim. Birinchi oyning yigirma to‘rtinchi kunida esa men Hiddekel deb ataladigan ulug‘ daryo bo‘yida edim. Shunda ko‘zlarimni ko‘tardim, qaradim, va mana,

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> zig‘ir libos kiygan, beli Ufazning nafis oltini bilan kamarbog‘langan bir kishi: uning badani ham zabarjadga o‘xshar edi, yuzi chaqmoq ko‘rinishiday, ko‘zlari olov mash’allariday, qo‘llari va oyoqlari sayqallangan mis rangiday, so‘zlarining ovozi esa bir olomonning ovoziday edi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Va men — Doniyor — vahiyni yolgʻiz oʻzim koʻrdim; chunki men bilan birga boʻlgan kishilar vahiyni koʻrmadilar; ammo ularga qattiq bir titroq tushdiki, ular yashirinish uchun qochib ketdilar. Shunday qilib men yolgʻiz qoldim va bu buyuk vahiyni koʻrdim, ammo menda hech qanday quvvat qolmadi; chunki mening husnim ichimda buzilishga aylandi, va menda hech qanday quvvat qolmadi.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Shunda men uning so‘zlarining ovozini eshitdim; va uning so‘zlarining ovozini eshitganimda, men yuzim bilan yerga qaratilgan holda qattiq uyquga ketdim. Va mana, bir qo‘l menga tegib, meni tizzalarim va qo‘llarimning kaftlari ustiga turғizdi. Va u menga dedi,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Ey Doniyor, nihoyatda sevimli inson, men senga aytayotgan so‘zlarni angla va tik tur: chunki men endi sening oldingga yuborildim.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> U bu soʻzni menga aytganida, men qaltirab oyoqqa turdim. Shunda u menga dedi,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Qo‘rqma, Doniyor; chunki sen tushunishga va o‘zingni Xudoying oldida tavozega solishga ko‘nglingni bog‘lagan birinchi kundan boshlab, so‘zlaring eshitildi, va men sening so‘zlaring tufayli keldim. Ammo Fors shohligining shahzodasi menga yigirma bir kun qarshilik qildi; lekin mana, bosh shahzodalardan biri bo‘lgan Mixoil menga yordamga keldi; va men u yerda Fors shohlari yonida qoldim.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Endi esa men keyingi kunlarda xalqingning boshiga nimalar tushishini senga anglatish uchun keldim; chunki vahiy hali ko‘p kunlar uchundir.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> U menga shunday so‘zlarni aytganida, men yuzimni yerga qaratdim va soqov bo‘lib qoldim. Va mana, inson o‘g‘illarining o‘xshashiday bo‘lgan biri lablarimga tegdi; shunda men og‘zimni ochib so‘zladim va oldimda turganga dedim,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Ey hazratim, bu vahiy tufayli dardlarim boshimga tushdi, va menda hech qanday quvvat qolmadi. Zero bu hazratimning quli bu hazratim bilan qanday so‘zlasha olsin?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> Menga kelsak, shu zahoti menda hech qanday quvvat qolmadi, nafas ham ichimda qolmadi. So‘ngra inson qiyofasiga o‘xshagan bir zot yana kelib menga tegdi va meni quvvatlantirdi, hamda dedi,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Ey juda sevikli inson, qo‘rqma: senga tinchlik bo‘lsin, mustahkam bo‘l, ha, mustahkam bo‘l. U menga so‘zlagach, men quvvatlandim va dedim: Janobim, so‘zlasin; chunki Sen meni quvvatlantirding. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Lekin sen, ey Doniyor, bu so‘zlarni yashirin tut va kitobni oxirzamon vaqtigacha muhrlab qo‘y: ko‘plar u yoqdan bu yoqqa yugurib yuradilar, va bilim ortadi.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Shunda men, Doniyor, qaradim, va mana, yana boshqa ikki kishi turar edi: biri daryoning qirg‘og‘ining bu tomonida, ikkinchisi esa daryoning qirg‘og‘ining u tomonida. Ulardan biri daryo suvlari uzra turgan, zig‘ir libos kiygan kishiga dedi: «Bu mo‘jizalarning nihoyasigacha yana qancha vaqt qoladi?»

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Va men daryo suvlari uzra turgan, zig‘ir matodan kiyingan odamning o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tarib, abadulabad yashovchi Zot nomi bilan qasam ichganini eshitdim: bular bir vaqt, ikki vaqt va yarim vaqt davom etadi; muqaddas xalqning qudratini sochib yuborish nihoyasiga yetganda, bu narsalarning hammasi tamom bo‘ladi.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Men eshitdim, ammo tushunmadim. Shunda dedim: «Ey Rabbim, bu narsalarning oqibati nima bo‘ladi?»

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Va u dedi: Bor o‘z yo‘lingdan, ey Doniyor; chunki bu so‘zlar oxirzamongacha yopiq va muhrlangan turadi. Ko‘plar poklanadi, oppoq qilinadi va sinaladi; ammo fosiqlar fosiqlik qilaveradilar; fosiqlarning hech biri anglamaydi, lekin donolar anglaydilar.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Va kundalik qurbonlik olib tashlanib, vayron qiluvchi jirkanch narsa o‘rnatilgan vaqtdan boshlab ming ikki yuz to‘qson kun bo‘ladi.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Ming uch yuz o‘ttiz besh kunga qadar sabr bilan kutib yetgan kishi baxtlidir.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Lekin sen oxirigacha o‘z yo‘lingdan boraver: chunki sen orom topursan va kunlarning oxirida o‘z qismatingda turursan. Doniyor 10:1–18; 12:4–13.

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