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# The Book of Daniel - Number One-Hundred and Thirty-Five

Doniyor kitobi — bir yuz o‘ttiz beshinchi

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

1776, 1789 va 1798 yillarning bashoriy ovozlari: 144 000 ning muhrlanishiga muqaddima

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

1776, 1789 va 1798-yillar tarixi bir yuz qirq to‘rt mingning muhrlanishi tarixini tasvirlaydi. O‘sha sanalarning har birida yer hayvoni gapirdi. Yer hayvonining uch marta gapirishi bilan timsollangan uchta belgi 2001-yil 11-sentabrda, 2023-yil iyulida va tez orada keladigan yakshanba qonunida Masihning uchta ovoziga parallel ravishda kechadi.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Men Rabbimizning kunida Ruhda edim va orqamdan karnayning ovozidek ulug‘ bir ovozni eshitdim. Vahiy 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

O‘sha uchta ovozli belgilarning har biri uchinchi voy-holning tobora kuchayib borayotgan “jaranglashini” ifodalaydi; bu ayni paytda yettinchi ogohlantiruvchi karnaydir, karnay esa ovozdir.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Baland ovoz bilan nido qil, o‘zingni ayama, ovozingni karnay kabi ko‘tar, va Mening xalqimga ularning itoatsizligini, Yoqub xonadoniga esa ularning gunohlarini ko‘rsat. Ishayo 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

2001-yil 11-sentabrda Protestant shoxga qaratilgan ovoz soqchilarning ovozi bo‘lib, Laodikiyachilik Adventizmini Yeremiyoning qadimiy yo‘llariga qayta chorlagan edi, biroq masxarachilar jamoasi ularda yurishni rad etdi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Egamiz shunday deydi: Yo‘llar boshida turinglar, qaranglar va qadimgi yo‘llarni so‘ranglar: yaxshi yo‘l qayerdaligini bilib, o‘sha yo‘lda yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘lda yurmaymiz”, dedilar. Shuningdek, ustingizga soqchilar qo‘ydim va dedim: “Karnay sadosiga quloq solinglar”. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

2023-yil iyulining ovozi 2020-yil 18-iyuldagi birinchi ko‘ngilsizlikdan beri sukut saqlab kelgan Future for America xizmatining tirilishi edi. Yahyoning tez orada kelajak Masih haqidagi e’loni va Yustinianning tez orada kelajak daxriy haqidagi e’loni kabi, Future for America ham Amerikanning kelajagi yaqinlashib kelayotgan Yakshanba qonuni va o‘sha yo‘l belgısida yettinchi karnayning chalinishi bilan abadiy o‘zgarish arafasida ekanini aniqladi. Sahroda faryod qiluvchi birining ovozi 2023-yil iyulining ovozi edi.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz, yaqin orada keladigan Yakshanba qonuni paytida, yer hayvoni orqali ajdarning so‘zlashi yuz berganda yangraydi. Ana shu nuqtada “eshak” uchinchi marta uriladi, va shundan keyin “eshak” gapiradi. Eshak 2001-yil 11-sentabrdan ko‘p o‘tmay, 2023-yil 7-oktabrdan keyin urildi, so‘ng esa yaqin orada keladigan Yakshanba qonunida, ya’ni u gapiradigan joyda, yana uriladi. Balomning guvohligida u bir farishta tomonidan yo‘ldan burib yuborilgan edi, va o‘sha farishta Islomning to‘rt shamolini ushlab turishga buyurilgan to‘rt farishtani ifodalaydi; ammo Yakshanba qonunida Islomning eshagi yettinchi karnayning ovozi bilan gapiradi, bu esa uchinchi voy hamdir.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Aynan o‘sha yerda 2020-yil 18-iyuldan beri kechikib kelgan Islom haqidagi vahiy so‘zlaydi, chunki o‘shanda u endi kechikmaydi. Yuz qirq to‘rt ming kishining muhrlanishi davrida ko‘plab ovozlar mavjud bo‘ladi, va o‘sha davr yaqinda keladigan Yakshanba qonuni bilan boshlanadigan Xudoning ijro etuvchi hukmidan oldin keladi. Xudoning ijro etuvchi hukmi yettita farishta va yettita kosa orqali ifodalangan. O‘sha davr Muqaddas Ruhning yog‘dirilishi bilan boshlanadi va u Muqaddas Ruh yog‘dirilib, olov tillari bu voqeaga guvohlik bergan Hosil bayramining takrorlanishini anglatadi. O‘sha vaqtda yog‘dirilish endi o‘lchab berilmaydi, chunki o‘shanda Muqaddas Ruh o‘lchovsiz yog‘diriladi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Uchinchi farishtaning xabari e’loniga qo‘shiladigan farishta butun yer yuzini o‘zining ulug‘vorligi bilan yoritishi kerak. Bu yerda butun dunyo ko‘lamidagi va odatdan tashqari qudratga ega bo‘lgan bir ish oldindan aytilgan. 1840–44 yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni edi; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazildi, va ayrim mamlakatlarda o‘n oltinchi asrdagi Islohotdan beri biror yurtda guvoh bo‘linmagan darajadagi eng katta diniy qiziqish kuzatildi; biroq bularning barchasidan uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat oshib ketadi.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Ish Hosili Bayrami kuni”dagiga o‘xshash bo‘ladi. Xushxabar davrining boshlanishida Muqaddas Ruhning to‘kilishi orqali “ilk yomg‘ir” qimmatli urug‘ning unib chiqishini ta’minlash uchun berilgan bo‘lsa, xuddi shunday “keyingi yomg‘ir” ham uning yakunida hosilning pishib yetilishi uchun beriladi.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

2001-yil 11-sentabrda bir yuz qirq to‘rt mingning muhrlanishi boshlandi va Muqaddas Ruh o‘lchov bilan to‘kildi. Bu to‘kilishning o‘lchanishi Hosil bayrami tarixida, Masihning tirilishidan boshlab, bir farishta gapirib: “Xudoning O‘g‘li, tashqariga chiq, Ota Seni chorlamoqda”, deganida ifodalangan edi; xuddi Iso Lazarni qabr ichidan: “Lazar, tashqariga chiq”, degan so‘zlar bilan chaqirgani kabi. 2023-yilda Masih ikki guvohning o‘lik, quruq suyaklarini: “tashqariga chiqinglar”, deb chaqirdi.

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Masih tirilganidan keyin U avvalo O‘z Otasining huzuriga ko‘tarildi, so‘ngra esa 2001-yil 11-sentabrda qilganidek pastga tushdi. Shundan keyin U Maryam bilan uchrashgani, Emmausga boradigan yo‘lda uchrab, ta’lim bergan shogirdlari bilan ko‘rishgani va undan so‘ng boshqa shogirdlarga zohir bo‘lgani orqali ifodalanganidek, shogirdlarini bosqichma-bosqich ma’rifatlantirdi. U so‘nggi ko‘tarilishidan oldin qirq kun davomida shogirdlarga ta’lim berdi; undan keyin yana o‘n kun o‘tgach, ularning barchasi yakdil bo‘lib, bir joyda to‘plangan edilar va Muqaddas Ruh ularga cheksiz darajada yog‘dirildi.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Iso O‘z shogirdlari bilan uchrashganda, O‘zining o‘limidan avval ularga aytgan so‘zlarini ularga eslatdi, ya’ni Musoning qonunida, payg‘ambarlarda va Zaburda U haqda yozilgan barcha narsalar bajo bo‘lishi kerak edi. ‘Shunda U ularning aqlini Muqaddas Yozuvlarni tushunishlari uchun ochdi va ularga dedi: Mana shunday yozilgandir, va Masih azob chekishi, uchinchi kuni o‘liklardan tirilishi lozim edi; hamda tavba va gunohlarning kechirilishi Uning nomi bilan barcha xalqlar orasida, Quddusdan boshlab, va’z qilinishi kerak edi. Sizlar esa bu narsalarning guvohlarisizlar.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

2023-yilning iyul oyida Iso Masihning ovozi ikki o‘lik guvohni uyg‘otdi va shogirdlarining Musoning qonunida (“yetti zamon”), payg‘ambarlar kitoblarida (Nabuxadnazarning yirtqichlar haqidagi surati) hamda Zaburlarda (Muso va Qo‘zining tajribasi) yozilgan barcha narsalar haqidagi tushunchasini ochishni boshladi. Uning ta’lim berish ishi tirilishidan boshlangan edi va keyingi qirq kun davomida yanada kuchaydi. Bu ish Uning taom yeyish haqidagi iltimosi bilan boshlandi.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Ular hali ham quvonchdan ishonmay, hayratda turganlarida, U ularga dedi: “Bu yerda yeydigan biror narsangiz bormi?” Ular Unga qovurilgan baliqning bir bo‘lagini va asalari inidan olingan asalni berdilar. U esa uni olib, ularning oldida yedi. So‘ng ularga dedi: “Men hali sizlar bilan birga bo‘lganimda, sizlarga aytgan so‘zlarim shulardir: Men haqimda Musoning qonunida, payg‘ambarlar kitoblarida va Zaburlarda yozilgan hamma narsa bajo bo‘lishi kerak”. Luqo 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Ibodat davom etayotgan tarixdagi asosiy yo‘lko‘rsatkich edi, va Masihning tirilishidan boshlab U qirq kun o‘tib osmonga ko‘tarilguniga qadar bo‘lgan tarix, Hosil bayramigacha yana o‘n kunni qoldirdi (o‘n — sinovdir); o‘sha paytda Muqaddas Ruh o‘lchovsiz ravishda to‘kilishi kerak edi. Uning tirilishi, osmonga ko‘tarilishi va undan so‘ng yana pastga tushishi 2001-yil 11-sentabrni ifodalaydi. 2023-yil iyuli qirq kunning yakunini ifodalaydi, va 2023-yil iyulidan keyin keladigan o‘n kun yaqin orada keladigan yakshanba qonuniga olib boradi. O‘sha yakuniy o‘n kunlik davrda birlik va ibodat yo‘lko‘rsatkichdir. Bu birlik Hizqiyolning o‘ttiz yettinchi bobdagi suyaklar, paylar va etni birlashtirgan birinchi bashorati bilan ifodalangan edi. Hizqiyolning ikkinchi bashorati to‘rt shamolning nafasi edi, va nafas ibodatning ramzidir. O‘sha yakuniy o‘n kun ichida bir yuz qirq to‘rt ming muhrlanadi, chunki ular Lazar orqali timsollangan.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Uning Baytaniyaga borishni kechiktirishining sababi mana shu edi. Bu toj-majmuadagi moʻjiza — Lazarni tiriltirish — Uning ishiga va ilohiylik haqidagi daʼvosiga Xudoning muhrini bosishi kerak edi.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Na faqat dono bokira qizlar ushbu toj kiydiruvchi moʻjiza davomida muhrlanadilar, balki nodon bokira qizlar ham masalaning notoʻgʻri tomonida muhrlanadilar.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Masihning toj kiygan moʻjizasi — Lazarning tiriltirilishi — ruhoniylarning Iso va Uning ajoyib ishlarini dunyodan yoʻqotishga boʻlgan qatʼiy qarorini muhrlagan edi; chunki bu ishlar tez surʼatda ularning xalq ustidan taʼsirini yemirib borayotgan edi.” Havoriylarning ishlari, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Yaqinda keladigan yakshanba qonunigacha bo‘lgan bir yuz qirq to‘rt ming kishining muhrlanishi tarixidagi ko‘plab ovozlar “satr ustiga satr”dir, ya’ni Xudoning bashoratli Kalomining ovozlaridir; va o‘sha ovozlar “har bir vahiyning ta’siri” amalga oshadigan davrda yangraydi. Ular yettinchi muhr ochilganda yangraydi.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> U yettinchi muhrni ochganida, osmonda qariyb yarim soat sukut bo‘ldi. Va men Xudo huzurida turgan yetti farishtani ko‘rdim; ularga yetti karnay berildi. Va boshqa bir farishta kelib, oltin tutatqi idishini ko‘tarib, qurbongoh oldida turdi; va unga ko‘p tutatqi berildi, toki u buni taxt oldidagi oltin qurbongoh ustida barcha azizlarning ibodatlari bilan birga taqdim etsin. Va tutatqining tutuni, azizlarning ibodatlari bilan birga, farishtaning qo‘lidan Xudo huzuriga ko‘tarildi. Va farishta tutatqi idishini olib, uni qurbongohning olovi bilan to‘ldirdi-da, yerga tashladi; va ovozlar, momaqaldiroqlar, chaqmoqlar va zilzila bo‘ldi. Vahiy 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Yettinchi muhrning ochilishi sukunatni yuzaga keltirdi, chunki bu davr taqsimotning o‘zgarishini ifodalaydi; muqaddas bir taqsimotdagi o‘zgarishda esa osmonda har doim sukunat bo‘ladi, bunga farishtalar o‘z musiqasi va hamdu sanosini to‘xtatgan xoch ham guvohlik beradi. Osmondagi sukunat kafforat kuni talablarida ham tasdiqlangan, va 1844-yil 22-oktabrda Xabaqquq IKKI, YIGIRMINCHI oyat butun yerga sukut saqlashni amr qildi.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “Menga Xudoning O‘z O‘g‘lini inson kechirim topib yashashi uchun o‘limga berishdagi buyuk sevgisi va pastkashligi ko‘rsatildi. Menga go‘zalligi va latofatini ko‘rish imtiyoziga ega bo‘lgan hamda bog‘dagi barcha daraxtlardan, faqat bittasidan tashqari, yeyishga ruxsat etilgan Odam Ato va Momo Havo ko‘rsatildi. Ammo ilon Momo Havoni vasvasaga soldi, u esa o‘z erini vasvasaga soldi, va ikkalasi ham taqiqlangan daraxtdan yedilar. Ular Xudoning amrini buzdilar va gunohkor bo‘ldilar. Bu xabar osmon bo‘ylab tarqaldi, va har bir arfa jim bo‘ldi. Farishtalar qayg‘uga botdilar va Odam Ato bilan Momo Havo yana qo‘llarini uzatib, hayot daraxtidan yeb, o‘lmas gunohkorlarga aylanib qolishlaridan qo‘rqdilar. Ammo Xudo shunday dedi: U gunoh qilganlarni bog‘dan quvib chiqaradi va karublar hamda alangali qilich bilan hayot daraxtiga boradigan yo‘lni qo‘riqlaydi, toki inson unga yaqinlasha olmasin va o‘lmaslikni davom ettiradigan uning mevasidan yemasin.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Odamlar gunohkor bo‘lganlarida osmon sukutga cho‘mdi, gunohkorlarni qutqarish uchun Masihning qoni to‘kilganida osmon sukutga cho‘mdi, va O‘z xalqidan gunohni olib tashlash orqali Masihning hukm ishi boshlanganida ham osmon sukutga cho‘mdi.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Masihning yuqoridagi muqaddas maskanda inson foydasiga qilayotgan shafoati najot rejasida xochdagi O‘z o‘limi kabi zarurdir. U O‘z o‘limi orqali, tirilganidan keyin osmonda yakunlash uchun ko‘tarilgan o‘sha ishni boshlab berdi.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Hukm ishi 1844-yilda uchinchi farishtaning kelishi bilan boshlandi, ammo Xudoning xalqi ilohiyat bilan abadulabad bir bo‘lish o‘rniga sahroda o‘lishni tanladi. Uchinchi farishta 2001-yil 11-sentabrda yana keldi va yana osmonda sukut bo‘ldi. So‘ng Yahudo qabilasining Arsloni, farishtalar oxirgi avlod tarixiga uchinchi farishtaning kirib kelishini kuzatayotgan bir paytda, yettinchi muhrni yecha boshladi.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Yetti hukm farishtalari o‘zlarining vayronkorlik ishini boshlashga tayyor holda o‘sha yerda turar edilar, ammo yuz qirq to‘rt ming kishi muhrlanayotgan paytda ularga: “To‘xta, to‘xta, to‘xta, to‘xta”, deb aytildi. Sadoqatlilarning ikki karra ibodatlari osmonga yuborildi; bu Hosil bayramidan oldingi va qirq kundan (sahroning ramzi) keyin boshlangan o‘n kun orqali timsollangan bo‘lib, Vahiy kitobining o‘n birinchi bobidagi uch yarim kunni (sahroning ramzi) ifodalardi. Shundan so‘ng ikki guvohga sahrodan kelgan ovoz tomonidan Doniyorning ikki ibodatini ado etishlari kerakligi buyurildi. Doniyorning ikkinchi bobidagi ibodat — unda Doniyor va uch munosib zot Navuxadnazar ko‘rgan maxfiy tushdagi yirtqichlar suratini tushunish uchun nur so‘rab ibodat qilganlar — hamda to‘qqizinchi bobdagi Doniyorning ibodati — unda Doniyor yolg‘iz o‘zi ibodat qilib, Levilar 26 dagi ibodat talablarini bajo keltirgan.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Doniyor 2-bobdagi jamoaviy ibodat, bashoratli tarixning tashqi chizig‘i ichida yashirilgan pinhon sir haqida nur so‘rash uchun edi. Doniyor 9-bobdagi xususiy shaxsiy ibodat esa ichki ehtiyoj xususida rahm-shafqat so‘rash uchun edi. 2001 yilda keyingi yomg‘irning olovi tusha boshlaganida, qatorma-qator metodologiyasini tushunganlar eshita oladigan ko‘plab ovozlar bor edi. Qurbongohdan yerga tashlanayotgan olov, donolar bilan nodonlar o‘rtasidagi yakuniy ajralishni yuzaga keltirgan xabar edi, va o‘sha xabar o‘sha o‘n ramziy kun davomida rivojlanib borgani sari, xabar tobora ravshanlashib bordi.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Xabar uchinchi voyaning tobora kuchayib borayotgan inqirozi edi; bu Hizqiyol kitobining o‘ttiz yettinchi bobida avval ikki guvohning birlashishiga sabab bo‘lgan, so‘ng esa ularning qudratli lashkar sifatida oyoqqa turishiga sabab bo‘lgan ikki bashorat edi. Shundan keyin o‘ttiz yettinchi bobda ular bir tayoqqa birlashtiriladi, va bir tayoq sifatida birlashtirilish bilan ifodalangan ittifoq ilohiylik bilan insoniyatning qo‘shilishini anglatadi; bu esa bir yuz qirq to‘rt ming kishining muhrlanishining so‘nggi harakatlarida amalga oshadi.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

2023-yil iyul oyida ibodatlar yuqoriga ko‘tarila boshladi va ular Doniyor kitobining to‘qqizinchi bobidagi hamda ikkinchi bobidagi ibodatlar edi. So‘ng ovozlar eshitildi, shuningdek momaqaldiroqlar ham bo‘ldi, va keyin chaqmoqlar ko‘rindi. Chaqmoq va momaqaldiroq tabiiy olamda ham, bashoratda ham yomg‘irga hamroh bo‘ladi. Yomg‘ir 2001-yil 11-sentabrda boshlandi. Chaqmoq va momaqaldiroq haqidagi ilk ishora uni ilohiy qo‘rquvni hosil qilish uchun mo‘ljallangan xabar sifatida aniqlaydi.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Uchinchi kuni ertalab tog‘ ustida momaqaldiroqlar va chaqmoqlar, qalin bulut paydo bo‘ldi, karnayning ovozi esa nihoyatda baland edi; shu bois qarorgohdagi barcha xalq titrab ketdi. Chiqish 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Chaqmoqlar va momaqaldiroqlar karnayning “ovozi” bilan birga namoyon bo‘ldi. Ular yomg‘ir bilan birga keladi va Xudoning xalqini yo‘naltirish uchun bashoratli odimlarni ifodalaydi.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Bulutlar suv to‘kdilar; osmonlar sado chiqardilar; Sening o‘qlaring ham uchib bordi. Momaqaldirog‘ingning ovozi osmonda yangradi; chaqmoqlar dunyoni yoritdi; yer qaltirab, larzaga keldi. Sening yo‘ling dengizdadir, so‘qmog‘ing ulkan suvlar ichidadir, va izlaring bilinmas. O‘z xalqingni Muso va Horunning qo‘li bilan suruv kabi yetaklading. Zabur 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Chaqmoqlar va momaqaldiroqlar Xudoning ovozidir; bu yomg‘ir paytida yuz beradi va o‘sha davr mobaynida U O‘z shamollarini (Islom sharq shamolidir) O‘z xazinasidan chiqaradi.

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> U o‘z ovozini chiqarganida, osmonlarda suvlarning ko‘pligi paydo bo‘ladi; U yerning chekkalaridan bug‘larni ko‘taradi; U yomg‘ir bilan birga chaqmoqlarni hosil qiladi va shamolni O‘z xazinalaridan chiqaradi. Yeremiyo 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Xudo sher singari nido qilganida O‘z ovozini yangratdi; bunga javoban yetti momaqaldiroq ham o‘z ovozlarini yangratdi. Bu yetti momaqaldiroq Milleriylar harakati tarixi davomida, shuningdek 2001-yil 11-sentyabrda U O‘z xazinalaridan sharq shamolini chiqarganida yana yetib kelgan uchinchi farishta harakatida Xudoning qadamlarini ifodalaydi.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> U yerning chekkalaridan bug‘larni ko‘taradi; yomg‘ir uchun chaqmoqlarni hosil qiladi; shamolni O‘z xazinalaridan chiqaradi. U Misrning to‘ng‘ichlarini, ham odamning, ham hayvonning to‘ng‘ichlarini urdi. Zabur 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

U Misrning to‘ng‘ichlari urib tushirilgan paytda shamolni O‘z xazinalaridan chiqardi, va Fisih xochga ishora qildi; xoch esa, o‘z navbatida, 1844-yilda uchinchi farishtaning kelishiga ishora qildi; bu esa, o‘z navbatida, sharq shamoli kunida, 2001-yil 11-sentabrda uchinchi farishtaning qaytishiga ishora qildi.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Yetti muhr bilan muhrlangan kitobdan muhrlar olib tashlanganda, bu haqiqatning bosqichma-bosqich rivojlanishini ifodalaydi. Yettinchi muhrning olib tashlanishi bir yuz qirq to‘rt ming kishining muhrlanish vaqtini ifodalaydi. Yetti muhr bilan muhrlangan kitob ilk bor tilga olinganda, chaqmoqlar, momaqaldiroqlar va ovozlar bor edi, ammo zilzila yo‘q edi.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Taxtdan chaqmoqlar, momaqaldiroqlar va ovozlar chiqardi; taxt oldida esa olovli yetti chiroq yonib turar edi; bular Xudoning yetti Ruhidir. Vahiy 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Ovozlar, chaqmoqlar va momaqaldiroqlarning birinchi eslatilishida yomg‘ir Muqaddas Ruh bilan ifodalanadi; U olovning yetti chirog‘idir, biroq zilzila yo‘q. Yaqinda keladigan yakshanba qonunining zilzilasi Yetinchi Muhrning olib tashlanishida aniqlanadi. Vahiy kitobining to‘rtinchi bobi Yahudo qabilasining Arsloni tomonidan amalga oshirilgan haqiqatning muhrdan ochilishining boshlanishini ko‘rsatadi, va muhrlash vaqti aniqlanganda, u davrning boshlanishi va tugashini aniqlaydi.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Hozirgi davrning boshlanishi 2001-yil 11-sentyabrda farishtaning O‘z ulug‘vorligi bilan yer yuzini yoritish uchun tushgan payti bo‘ldi; so‘ng Ishayo oltinchi bobda bizga yakshanba qonuni bilan yakunlanadigan va “ovozlar, chaqmoqlar, momaqaldiroqlar, shamol va yomg‘ir” orqali ifodalangan xabar ko‘rgan, ammo chaqmoqlarning ma’nosini anglay olmaydigan, eshitgan bo‘lsa-da, buyuk zilzila ularni bosib kelguniga qadar ovozlar va momaqaldiroqlarni tushuna olmaydigan bir xalqqa e’lon qilinishi lozimligi ma’lum qilinadi. Bir yuz qirq to‘rt ming kishining muhrlanish davri — har bir vahiy ta’siri bajo bo‘ladigan davrdir.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Bu tarix ibodat qiluvchilarning ikki toifasini yuzaga keltiradi va namoyon etadi. Bir toifa yomg‘irni tan oladi, shu bois uni qabul qiladi, chunki ular chaqmoqni ko‘ra oladi va ovozlarni, momaqaldiroqni hamda shamolni eshita oladi. Muhrlash davrining oxirida esa, tez orada keladigan yakshanba qonunining buyuk zilzilasi Xudoning ijro etiluvchi hukmlarini boshlab beradi.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Va osmonda Xudoning ma’badi ochildi, va Uning ma’badida Uning ahd sandig‘i ko‘rindi; va chaqmoqlar, ovozlar, momaqaldiroqlar, zilzila va ulkan do‘l yuz berdi. Vahiy 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Buyuk zilzila paytida “chaqmoqlar, ovozlar va momaqaldiroqlar” tarkibiga “do‘l” ham kiradi. “Do‘l” yettinchi muhr ochilayotgan, muhrlash vaqti boshlanayotgan paytda, xuddi Quddus ichidan o‘tib, yurtda (tashqi) va jamoatda (ichki) sodir etilgan jirkanch ishlar uchun oh tortib, faryod chekkanlarning peshonalariga belgi qo‘yish uchun farishta o‘tishini kutib turganlaridek, buni qilishga hozirlik ko‘rgan yetti farishta tomonidan to‘kila boshlagan hukmlarni ifodalaydi.

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Do‘l”, Xudoning vayron qiluvchi hukmlari vaqtini belgilaydi; bu esa o‘sha paytda Bobildan chaqirib chiqarilayotgan Xudoning boshqa podasi uchun rahm-shafqat davridir; buyuk olomonning eng oxirgisi ham Xudoning podasiga qo‘shilganda esa, insoniyat uchun sinov muddati butunlay tugaydi.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Yettinchi farishta o‘z kosasini havoga to‘kdi; va osmondagi ma’baddan, taxtdan ulkan bir ovoz chiqib: “Bajarildi”, dedi. Va ovozlar, momaqaldiroqlar va chaqmoqlar bo‘ldi; yana shunday buyuk zilzila yuz berdiki, odamzod yer yuzida paydo bo‘lganidan beri bunaqasi hech qachon bo‘lmagan edi, shu qadar qudratli va shu qadar dahshatli zilzila edi u. Buyuk shahar uch qismga bo‘lindi, xalqlarning shaharlari esa qulab tushdi; va buyuk Bobil Xudo huzurida esga olindi, toki Unga O‘z qahr-g‘azabining shiddatli sharobi kosasini bersin. Vahiy 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Aziz o‘quvchi: Siz ovozlaru momaqaldiroqlarni eshita olasizmi? Chaqmoqlarni ko‘ra olasizmi? Shamolni his qila olasizmi? Yaqinda siz nodon qizlarning moy so‘rab yolvorayotgan ovozini eshitasiz.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Tinchlikni kutdik, ammo yaxshilik kelmadi; shifo zamonini kutdik, va mana, dahshat! Uning otlarining pishqirig‘i Dandan eshitildi; uning qudratlilarining kishnashi ovozidan butun yurt larzaga keldi; chunki ular kelib, yurtni va undagi hamma narsani, shaharni ham, unda yashovchilarni ham yutib yubordilar. Zero, mana, Men orangizga sehr bilan bo‘ysundirib bo‘lmaydigan ilonlarni, zaharli ilonlarni yuboraman, ular sizlarni chaqadilar, — deydi Egamiz. G‘amga qarshi o‘zimni ovutmoqchi bo‘lganimda, yuragim ichimda holdan toygan. Mana, xalqim qizining faryodi ovozi uzoq yurtda yashovchilar tufayli eshitilmoqda: Egamiz Sionda emasmi? Uning Shohi uning ichida emasmi? Nega ular Meni o‘yib yasalgan butlari va begona behuda narsalari bilan g‘azablantirdilar? O‘rim o‘tib ketdi, yoz tugadi, ammo biz najot topmadik. Xalqim qizining jarohati tufayli men ham jarohatlandim; motamdaman; dahshat meni qamrab oldi. Gileadda malham yo‘qmi? U yerda tabib yo‘qmi? Unday bo‘lsa, nega xalqim qizining sog‘ligi tiklanmadi? Yeremiyo 8:15–22.

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