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# The Book of Daniel - Number Sixty-Three

Doniyor kitobi — Oltmish uchinchi qism

Beyond Miller’s Charts: Islam, the Investigative Judgment, and the Final Testing

Millerning jadvallaridan narida: Islom, tergov hukmi va so‘nggi sinov

Author

Jeff Pippenger

Published

January 27, 2024

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We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Bizga shunday xabar berilganki: “Xudo Uilyam Millerning ongini bashoratlarga yo‘naltirdi va unga Vahiy kitobi haqida buyuk nur berdi.” Miller o‘zi ko‘tarilib chiqqan tarixiy sharoit tufayli Vahiyning o‘n ikkinchi, o‘n uchinchi, o‘n oltinchi, o‘n yettinchi va o‘n sakkizinchi boblarida joylashgan “buyuk nur”ni tushunishdan to‘sib qo‘yilgan edi, chunki bu boblar u o‘zining tarixiy nuqtayi nazaridan ko‘ra olmagan bashoratli shohliklarning ishini aniqlab berar edi.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Millerga Vahiy kitobi borasida berilgan nur Jamoatlar, Muhrlar va Karnaylar haqida edi; Habakkukning ikki lavhasida aynan “uch Voy” deb belgilangan so‘nggi uch Karnay tasvirlangan. Millerga Vahiy kitobida berilgan “buyuk nur” Muqaddas Kitob bashoratida Islomning o‘rni haqida edi. Biroq hatto o‘sha “buyuk nur” ham uning tarixiy sharoiti bilan cheklangan edi.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Osiyoning yetti jamoati Masih jamoatining uning yetti ko‘rinishdagi tarixidir — havoriylar zamonidan tortib dunyoning oxirigacha, uning barcha burilishlari va o‘zgarishlari ichida, barcha ravnaqi va musibatlari ichida. Yetti muhr yerning kuchlari va shohlarining jamoat ustidan qilgan ishlari, hamda o‘sha davr mobaynida Xudoning O‘z xalqini asraganining tarixidir. Yetti karnay yerga, ya’ni Rim saltanatiga yuborilgan yetti o‘ziga xos va og‘ir hukmning tarixidir. Yetti kosalar esa Papalik Rimiga yuborilgan oxirgi yetti balodir. Bular bilan aralash holda boshqa ko‘plab voqealar ham bor bo‘lib, ular irmoq oqimlaridek to‘qib kiritilgan va bashoratning ulkan daryosini to‘ldirib boradi, toki butun voqelik nihoyat bizni abadiyat ummoniga olib kirguncha.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Menimcha, Vahiy kitobidagi Yuhannoning bashoratining rejasi shudir. Va bu kitobni tushunishni istagan kishi Xudoning Kalomining boshqa qismlarini mukammal bilishi kerak. Bu bashoratda qo‘llanilgan timsollar va metaforalarning barchasi undayoq izohlanmagan, balki ularni boshqa payg‘ambarlardan topish va Muqaddas Yozuvning boshqa oyatlarida izohlash lozim. Shuning uchun ravshanki, Xudo har qanday bir qism haqida ham aniq bilimga ega bo‘lish uchun butunning barchasini o‘rganishni maqsad qilgan.” William Miller, Miller’s Lectures, 2-jild, 12-ma’ruza, 178-bet.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

E’tibor bering, Miller yetti so‘nggi baloni papalik Rim ustidan keladigan yetti hukm deb tushungan. U papalik Rimga sog‘aytirilishi kerak bo‘lgan o‘limli yara berilganini anglay olmadi. U yetti karnayni “yerga yoki Rim saltanatiga yuborilgan yetti o‘ziga xos va og‘ir hukmning tarixi” deb tan olgan, biroq butparast Rim va papalik Rim saltanatlari o‘rtasidagi farqni anglay olmadi. Shuning uchun uning birinchi to‘rtta karnay bilan oxirgi uchta karnay o‘rtasidagi farqni ko‘ra olish qobiliyati cheklangan edi.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller Rimga qarshi keltirilgan hukmlar Xudoning yakshanba kuniga rioya qilishni majburlashga bergan javobi ekanini anglay olmadi, chunki Millerchilar o‘z tarixlarining o‘sha davrida hanuz yakshanba kuni sajda qilayotgan edilar. Miller karnaylar Rim ustidan chiqarilgan hukmlar ekanini anglashda haq edi, biroq hukmlarning aynan qanday sabab bilan keltirilgani hamda birinchi to‘rt Karnay bilan oxirgi uch Karnay o‘rtasidagi farq haqidagi tushunchasi cheklangan edi yoki umuman mavjud emas edi. Ana shu cheklangan qarash bilan Islomning uch “voy”idan iborat “gavhar” baribir Xudoning qo‘li bilan yo‘naltirilgan jadvallarga kiritilgan edi va uni o‘zgartirmaslik kerak.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Ma’rifat bilan yoritilgan farosat bashoratni o‘rganadigan “dono” talabaga Xudo nafaqat Muqaddas Kitobni yozgan muqaddas kishilarni ilhomlantirganini, balki U King James Muqaddas Kitobini tarjima qilgan kishilarning ishini ham boshqarganini va U aynan shu turdagi ilohiy nazoratni ikki muqaddas jadvalning yaratilishida ham qo‘llaganini anglash imkonini beradi.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

Millerning beshinchi, oltinchi va yettinchi Karnaylar (Islom) haqidagi “javohiri” oxirgi kunlarda o‘n karra yorqinroq porlaydi, chunki u yakuniy Yarim Tun Faryodining mavzusini aniqlab beradi. Millerchilar tarixida Yarim Tun Faryodining mavzusi bashoratli davrlarning yakun topish sanasi edi, va shu ma’noda oxirgi kunlardagi “Yarim Tun Faryodi” xabari (ya’ni uchinchi Voyning Islom haqidagi xabari) 1844-yil 22-oktyabr sanasi orqali timsol qilingan. Millerchilar tarixidagi o‘sha sana yaqinlashib kelayotgan yakshanba qonunining timsolidir, va 1844-yil 22-oktyabr ham, yakshanba qonuni ham Masihning Tantanali Kirishining yakuni bo‘lgan xoch orqali timsol qilingan edi.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

Millerning beshinchi, oltinchi va yettinchi Karnaylar (Islom) haqidagi “gavhari” oxirgi kunlarda o‘n baravar yorqinroq porlaydi, chunki u Islomni oxirgi kun islohot harakatining mavzusiga muvofiq holda, ya’ni uchinchi Voyning Islomiga mos ravishda belgilab beradi. Shuning uchun, bir yuz qirq to‘rt ming kishining so‘nggi islohot harakatining mavzusi sifatida, u avvalgi har bir islohot harakatining mavzusi orqali timsollangan bo‘lib kelgan; xoh bu Masihning islohot harakatidagi “tirilish” mavzusi bo‘lsin, xoh Millerchilar tarixidagi “payg‘ambarlik vaqti” mavzusi, xoh Dovudning islohot harakatidagi “Xudoning sandig‘i” mavzusi yoki Musoning islohot harakatidagi “ahd” mavzusi bo‘lsin.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Xoch hodisasi bo‘lsin, 1844-yil 22-oktabr sanasi bo‘lsin yoki islohot harakatlarining turli mavzulari bo‘lsin — har bir sana va mavzu o‘sha davr avlodi uchun hayot-mamot sinov savolini ifoda etgan. Millerning Islomning uch “Voyi” haqidagi “gavhari” o‘n bokira haqidagi masalda “moy” orqali ifodalangani kabi, hayot-mamot sinov savolidir. Tushining boshida Millerning gavharlari quyoshdek porlagan edi, ammo tushining oxirida ular “o‘n karra yorqinroq” porladi. Milleritlar tarixida Millerning gavharlari kerosin (chiroq moyi) kabi edi, ammo bugun o‘sha gavharlar raketa yoqilg‘isidir!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

Millerchilar ikkinchi Voyning Islomga oid vaqt bashoratini to‘g‘ri tushundilar va to‘g‘ri qo‘lladilar; u 1840-yil 11-avgustda amalga oshdi. Biroq uchinchi Voy, ya’ni Yettinchi Karnay haqidagi ularning tushunchasi uchinchi Voyning Muqaddas Kitob bashoratidagi oltinchi shohlik ustiga keladigan hukm sifatida yetib kelishini ko‘ra olmadi, chunki ular beshinchi shohlikni ko‘rmagan edilar, Muqaddas Kitob bashoratidagi oltinchi shohlikni esa aytmasa ham bo‘ladi. Shunga qaramay, Millerga berilgan Vahiy haqidagi “buyuk nur” oxirgi kunlarning “Yarim tun nidosi”da o‘n baravar yorqinroq porlashi kerak.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Habakkukning ikki lavhasida ifodalangan haqiqatlar, mohiyatan, o‘tgan tarixda ro‘yobga chiqqan haqiqatlardir. Jadvallar Miller yig‘ishga yetaklangan vaqtga oid bashoratlarga asoslangan bo‘lib, o‘sha vaqt bashoratlarining barchasi 1844 yilga kelib yakunlangan edi. Bu vaqt bashoratlari oxirgi kunlarda yanada yorqinroq porlaydi, chunki ular Millerchilar tarixida qanchalik aniq bo‘lgan bo‘lsa, bugun ham shunchalik aniq ekani ko‘rinadi, biroq ularda oxirgi kunlar uchun bevosita vaqtga oid bashoratlar yo‘q. Shunga qaramay, ular o‘tmishda ifodalagan tarixlarning takrorlanuvchi bashoratli timsollarini taqdim etadi, ammo Millerning ayrim javohirlari bilan kelajakka oid bashoratlar bevosita ifodalangan.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

1844-yilda boshlangan Masihning samoviy ma’baddagi xizmati o‘sha ish tamom bo‘lguncha davom etadi. Ikki ming uch yuz kun haqidagi bashorat va u ko‘rsatib bergan poklash ishi hamon “bajarilish jarayonida”, deb Sister White Ulai va Hiddekel daryolari haqida ta’kidlaganidek, demak, bu bashorat dunyo oxiriga oid bir bajarilishga ega.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Doniyor Xudodan qabul qilgan nur ayniqsa mana shu oxirgi kunlar uchun berilgan edi. U Ulai va Hiddekel bo‘ylarida, Shinarning ulug‘ daryolari qirg‘oqlarida ko‘rgan vahiylar hozir bajo bo‘lish jarayonidadir, va oldindan aytilgan barcha voqealar tez orada yuz beradi.” Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Ikki jadvalda keltirilgan Doniyor kitobining yettinchi va sakkizinchi boblaridagi vahiylarning ayrim qismlari hali kelajakka taalluqlidir, chunki ularning ikkalasi ham Masihning ma’bad xizmatini ko‘rsatadi. Shunga qaramay, o‘sha ikki bobdagi Muqaddas Kitob bashoratlarida tilga olingan saltanatlar tarixlari papalik Rimining halokatli yarasini olishi bilan yakunlanadi. “Qo‘lsiz holda tog‘dan kesib olingan” “tosh” ham, Doniyorning ikkinchi bobidagi sakkizinchi saltanat ham hanuz kelajakka taalluqlidir. Ammo jadvallarda Doniyorning ikkinchi, yettinchi va sakkizinchi boblariga doir tasvirlangan narsalarning aksariyati amalga oshgan.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Muqaddas joydagi Masihning xizmati hamda Islomning uchinchi Voyi mohiyatan milleritlar davridan keyingi bashoratli tarixni ifodalovchi ikki mavzudir. Ana shu ikki mavzu bilan birga, ikki jadval bir chiziq ustida birlashtirilganda timsollangan oxirgi kunlar tarixi ham mavjuddir. Bu amalga oshirilganda, birinchi jadvalda ifodalangan 1843-yildagi birinchi hafsalasi pir bo‘lish o‘z tuzatishini ikkinchi jadvalda topadi. Birgalikda ular hozir Iso Masihning Vahiy kitobining muhrlari ochilishi bilan bog‘liq holda muhrdan yechib ochilayotgan Yetti Momaqaldiroqning “yashirin tarixi”ni yuzaga keltiradi va aniqlab beradi.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

O‘sha “yashirin tarix” “haqiqat” ustiga qurilgandir; “haqiqat” esa birlashganda “haqiqat” so‘zini hosil qiladigan uchta ibroniy harfdir. Bu so‘z ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflaridan tuziladi hamda Isoni nafaqat Haqiqat sifatida, balki Alfa va Omega sifatida ham ifodalaydi. “Yashirin tarix” umidsizlik bilan boshlanib, umidsizlik bilan tugaydi va o‘rtasida isyon bor, chunki “o‘n uch” isyonni ifodalovchi sondir.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

Birinchi jadvalda tasvirlangan 1843-yil birinchi umidsizlikni va kechikish vaqtining kelishini ko‘rsatadi. Kechikish vaqti Ahmoq bokiralarning isyoni namoyon bo‘ladigan Yarim Tun Faryodi xabarining kelishiga olib boradi. Shundan so‘ng Yarim Tun Faryodi xabari so‘nggi umidsizlikkacha e’lon qilinadi. Yarim Tun Faryodining o‘sha “yashirin tarixi” oxirgi kunlarda yana takrorlanadi (hatto harfigacha).

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

> “Menga ko‘pincha o‘n qiz haqidagi masalga murojaat qilinadi; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal har bir jihatiga qadar bajarilgan va yana bajariladi, chunki u aynan shu zamonga alohida tatbiq etiladi va uchinchi farishtaning xabari singari, bajarilgan hamda zamonning oxirigacha hozirgi haqiqat bo‘lib qoladi.” Review and Herald, August 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

To‘g‘ri tushunilganda, avvalgi bayonot shuni ko‘rsatadiki, oxirgi kunlarda nodon yoki dono bokira bo‘lish imkoniyatiga ega bo‘lgan yagona odamlar guruhi — umidsizlikni boshidan kechirgan bir guruh ichidagi odamlardir. Umidsizlikning o‘zi kechikish vaqtini yuzaga keltiradi, va “har bir harfigacha bajo bo‘lgan va bo‘ladigan” masal umidsizlik bilan boshlanadigan kechikish vaqti davomida bokiralar ichida ichki tarzda hosil bo‘ladigan ta’sirlarga asoslanadi. Shaharning ko‘chasida “ikki guvoh”ni o‘ldirgan va ularni o‘lim vodiysida o‘lik, quruq suyaklarga aylantirgan o‘sha umidsizlik 2020-yil 18-iyulda yuz berdi. Adventizm, umuman olganda, o‘sha umidsizlikka aloqador emas edi. Aksincha bo‘lsa ham, ular “ikki guvoh” ko‘chada o‘ldirilgan holda yotgan paytda muvaffaqiyatsiz bashoratni nishonladilar. Har bir harfigacha degani — aynan har bir harfigachadir.

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

Millerchilar tarixida avvalgi ahd xalqi (protestantizm) 1843-yildagi amalga oshmagan bashoratni (birinchi umidsizlikni) nishonladi va ayni o‘sha nuqtada protestantlar o‘zlarining sinov muddati uchun belgilangan inoyat vaqtining chegaralaridan o‘tib ketdilar. Sinov vaqti 1840-yil 11-avgustda, ikkinchi Voyning (Islomning) vaqt bashorati amalga oshganda, Vahiy kitobining o‘ninchi bobidagi qudratli farishta tushgan paytda boshlangan edi. Protestantlar birinchi umidsizlikda vaqt bashoratini rad etdilar, chunki noto‘g‘ri bashorat ularga endi haqiqatni izlashni davom ettirmaslik uchun bahona berdi. Millerchilar tarixidagi barcha yo‘l belgilarining mavzusi “vaqt bashorati” edi.

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

2001-yil 11-sentyabrda Vahiy kitobining o‘n sakkizinchi bobidagi farishta uchinchi Voy (Islom) haqidagi bashoratning bajo bo‘lishi paytida tushib keldi. Oxirgi kunlardagi barcha yo‘l-belgilarining mavzusi Islomdir. Birinchi hafsalasi pir bo‘lish avvalgi ahd xalqining poklanishining yakunini belgilaydi, chunki o‘sha paytda avvalgi ahd xalqiga endi haqiqatni izlamaslik uchun bahona berildi. Shundan so‘ng sinov vaqti oxirgi kunlarning “bokira qizlari” uchun boshlandi, zero farishtaning tushib kelishi bilan boshlangan avvalgi ahd xalqining sinovi birinchi hafsalasi pir bo‘lishda nihoyasiga yetdi. Demak, bokira qizlar sifatida tasvirlanganlarning sinovi boshlandi, va bu sinov jarayoni oxir-oqibatda bokira qizlarning yo nodon, yo dono ekanini namoyon qiladi.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Birinchi va oxirgi umidsizlik orasida Yarim tun faryodi xabari turadi. Millerchilar uchun Yarim tun faryodi xabarining mavzusi “vaqt” edi, oxirgi kunlardagi Yarim tun faryodi xabarining mavzusi esa “Islom”dir. Millerning tushida u bir hayqiriq (faryod) bilan uyg‘otiladi va o‘sha paytda uning javohirlari ilgari porlaganidan o‘n baravar yorqinroq porlaydi. Jadvallardagi javohirlar ichida oxirgi kunlar uchun bashoratni bevosita ko‘rsatadigani Islom va tergov hukmidir. Shunday ekan, Yarim tun faryodi “xabari”ning hamda tergov hukmi bilan ifodalangan “tajriba”ning sinovlari avvalgi ahd xalqi uchun emas, balki o‘zlarini oxirgi bokiralar deb e’tirof etuvchilar uchundir.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Ikkala jadval birlashtirilganda hosil bo‘ladigan tasvir, birinchi ko‘ngilsizlikdan oxirgi ko‘ngilsizlikkacha bo‘lgan tarixni aniqlab berar ekan, “Yetti Momaqaldiroq”ning “yashirin tarixi” sodir bo‘layotgan davrda tergov hukmining yakuniy ishi amalga oshirilayotganini ko‘rsatadi. O‘sha yakuniy ish yuz qirq to‘rt mingning muhrlanishidir va u Doniyor to‘qqizinchi bobdagi “mashaqqatli zamonlar” davomida, Vahiy o‘n birinchi bobdagi xalqlarning g‘azabga kelishi chog‘ida, Vahiy yettinchi bobdagi “to‘rt shamol”ning ushlab turilishi paytida, Ishayo yigirma yettinchi bobdagi “sharq shamoli kunida qattiq shamolning to‘xtatib turilishi” davrida hamda dunyo ustiga “bo‘shanib ketib o‘lim va vayronagarchilik keltirishga urinayotgan g‘azablangan ot”ning jilovlab turilishi vaqtida sodir bo‘ladi. Bu bashoratli guvohlarning barchasi, muqaddas jadvallarda ko‘rsatilganidek, uchinchi Voyning Islomini ifodalaydi.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Habakkukning ikki muqaddas jadvalining nashr etilishidan keyingi kelajak voqealariga bevosita ishora qiluvchi uch asosiy unsuri — bir yuz qirq to‘rt mingning muhrlanishi, Islom va o‘n bokira haqidagi masalning bajo bo‘lishidir. Jadvallar ham “tajriba”, ham “xabar”ning sinovdan o‘tish va muhrlanish jarayonini ko‘rsatadi. Nodono bokira uchun zarur bo‘lgan tajriba — “Masih sizlarda, ulug‘vorlik umidi” bo‘lib, bu bir yuz qirq to‘rt ming orqali ifodalangan kamolotning timsolidir.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

> Hatto asrlar va avlodlardan beri yashirin bo‘lib kelgan, ammo endi Uning azizlariga oshkor qilingan sir ham shudir: ularga Xudo bu sirning g‘ayriyahudiylar orasidagi ulug‘vorlik boyligi nimaligini ma’lum qilmoqchi bo‘ldi; u esa — sizlardagi Masihdir, ulug‘vorlik umidi. Biz Uni voizlik qilamiz, har bir odamni ogohlantirib va har bir odamga butun hikmat bilan ta’lim berib, toki har bir odamni Iso Masihda komil holda taqdim etaylik. Kolosaliklarga 1:26–28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Bir yuz qirq to‘rt ming kishi “asirlik”dan chiqqan bir xalq guruhi sifatida tasvirlangan. Vahiy kitobida bevosita tasvirlangan asirlik — Vahiy kitobining o‘n birinchi bobida ifodalanganidek, uch yarim kun davomida ko‘chada o‘lik yotish asirligidir. Ramziy o‘lim asirligi Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ni ifodalaydi va bu asirlik, to‘qqizinchi bobda Doniyorning ibodati orqali ko‘rsatilganidek, tavbaning namoyon bo‘lishini talab qiladi.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Quruq o‘lik suyaklar yana hayotga qaytarilganda, ular darhol “bayroq” sifatida ko‘tariladi. O‘lim holatida ularda ichlarida Masih yo‘q edi — ulug‘vorlikning umidi. Ulardan talab etilgan tavbaning bir qismi, o‘zlari Xudoga qarshi yurganliklarini va Xudo ham ularga qarshi yurganini tan olishlari edi. Ular payg‘ambarlikda ko‘rsatib berilgan talablarni bajarganlarida, shunda Masih “to‘satdan O‘z ma’badiga keladi” va keyin ko‘tariladigan bayroqning a’zosi bo‘lish uchun zarur bo‘lgan “tajriba”ga erishiladi.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

Ikki jadval birlashtirilganda tasvirlanadigan “tajriba” Masihning samoviy ma’baddagi yakuniy xizmati orqali amalga oshadi. O‘sha “tajriba” “mareh” vahiyi bilan ifodalanadi, bu “ko‘rinish” vahiyidir. Zarur bo‘lgan “xabar” esa bashoratli tarixning “chazon” vahiyidir. O‘sha “xabar” uchinchi Vayning Islom kuchi orqali amalga oshiriladigan, Xudoning isyonkor dunyo ustidan yaqinlashib kelayotgan hukmi haqidagi xabar sifatida aniqlanadi.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

1856-yilda Rabbiy Adventizm ichida ruhiy Quddusning qayta qurilishini nihoyasiga yetkazishni ko‘zladi. 1798-yildan 1844-yilgacha bo‘lgan davrda uch farishtaning kelishi ostida, Millerning tushida “javohirlar” sifatida ifodalangan poydevorlar ustiga Milleriylar ma’badi qurilgan edi; bu, Habakkukning ikkinchi bobini bajo keltirgan ikki kashshof jadvaldagi (1843 va 1850) bashoratli haqiqatlar bilan ifodalangan edi. So‘ngra U O‘z xalqini O‘zining yettinchi kun Shabbat qonunining devorini tiklashga boshladi va “yurish uchun ko‘cha” ishini tamomlash uchun ularni qadimgi Isroilning “eski yo‘llari”ga qaytardi. AMMO, o‘sha eski yo‘l sinash va ajratish uchun belgilangan bir ta’limotni, bir bashoratni o‘z ichiga olgan edi. 1863-yilda Adventizm “yetti zamon” sinovidan yiqildi va Laodikiya sahrosida sarson yurishni boshladi.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

1844-yil 22-oktyabr yaqinda kelajak yakshanba qonunining timsolidir, va yakshanba qonuni paytida Doniyor tomonidan ko‘rsatib berilganidek, mashaqqatli zamonlarda ko‘cha va devorni bitkazishning qirq to‘qqiz yili bilan ifodalangan ish amalga oshiriladi.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Shunday ekan, bilib qo‘ying va anglab yetingki, Quddusni tiklash va qayta qurish to‘g‘risidagi farmon chiqqan vaqtdan boshlab Masih — Hokimgacha yetti hafta va oltmish ikki hafta bo‘ladi; ko‘cha ham, devor ham yana quriladi, ammo g‘oyat og‘ir zamonlarda. Doniyor 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Barcha payg‘ambarlar bir-biriga hamohangdir, va Doniyor kitobidagi “mashaqqatli zamon” ham biz ko‘rib chiqqan Early Writings’dagi parchada aynan shunday ko‘rsatilgan.

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

> “O‘sha paytda, najot ishi yakunlanib borar ekan, yer yuziga musibat keladi, va xalqlar g‘azablanadi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha paytda ‘keyingi yomg‘ir’, ya’ni Rabbiyning huzuridan keladigan tetiklik, uchinchi farishtaning baland ovoziga qudrat berish hamda azizlarni yetti oxirgi balo yog‘diriladigan davrda sobit turishga tayyorlash uchun keladi.” Early Writings, 85.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Haqiqatni e’tirof etuvchilar Shaytonga xizmat qilar ekanlar, uning jahannamiy soyasi ularning Xudo va osmon haqidagi qarashlarini to‘sib qo‘yadi. Ular birinchi muhabbatini yo‘qotganlar kabi bo‘ladilar. Ular abadiy haqiqatlarni ko‘ra olmaydilar. Xudoning biz uchun tayyorlagan narsasi Zakariyo kitobining 3 va 4-boblarida hamda 4:12–14 oyatlarida tasvirlangan: «Men yana javob berib, unga dedim: O‘zlaridan oltin moyni oqizib chiqarayotgan ikki oltin quvur orqali turgan bu ikki zaytun shoxi nima? U menga javob berib dedi: Bular nima ekanini bilmaysanmi? Men dedim: Yo‘q, ey Rabbim. Shunda u dedi: Bular butun yerning Rabbisi huzurida turuvchi moylangan ikki kishidir.»

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Egamiz resurslarga nihoyatda boydir. Unda hech qanday vositalar tanqisligi yo‘q. Bizning imonimizning sustligi, dunyoviyligimiz, arzimas gap-so‘zlarimiz, suhbatlarimizda namoyon bo‘ladigan imonsizligimiz sababli atrofimizga qorong‘u soyalar yig‘iladi. Masih so‘zda ham, fe’l-atvorda ham butunlay maftunkor Zot, o‘n minglar orasida eng ulug‘i sifatida ochib berilmaydi. Jon o‘zini behudalikka yuksaltirish bilan qanoatlanganda, Egamizning Ruhi u uchun juda oz narsa qila oladi. Bizning qisqa ko‘ruvchi nigohimiz soyani ko‘radi, ammo uning ortidagi ulug‘vorlikni ko‘ra olmaydi. Farishtalar butun yer yuzi uzra otilib chiqib, o‘z yo‘lida vayronagarchilik va o‘lim olib kelishga shay bo‘lgan, bo‘shanib ketishga urinayotgan g‘azabnok ot sifatida tasvirlangan to‘rt shamolni ushlab turibdilar.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Abadiy dunyoning ayni ostonasida uxlab yotaveramizmi? Loqayd, sovuq va o‘lik bo‘lib qolamizmi? Oh, qaniydi jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflangan bo‘lsa, toki ular oyoqqa turib yashasinlar. Biz yo‘l tor ekanini va darvoza siqiq ekanini ko‘rishimiz kerak. Ammo biz siqiq darvozadan o‘tar ekanmiz, uning kengligi cheksizdir.” Manuscript Releases, volume 20, 217.

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