And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Va Xudo yigit bilan edi; u ulg‘aydi, cho‘lda yashadi va kamonchi bo‘ldi. Ibtido 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Ismoil kamonchi bo‘ldi; bu urushning ramzi, shuningdek Rimga qarshi chiqariladigan ijro etuvchi hukmning ham ramzidir.
The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.
Bobildan qochib, qutulib chiqqanlarning ovozi Sionda Egangiz Xudoning qasosini, Uning Ma’badining qasosini e’lon qilur. Bobulga qarshi kamonchilarni bir joyga to‘plang; ey kamon tortuvchilarning barchasi, uni har tomondan qurshab lager tiking; undan hech kim qochib qutulmasin; qilgan ishiga yarasha uning jazosini qaytaring; u nima qilgan bo‘lsa, unga ham shuni qiling; chunki u Egamizga, Isroilning Muqaddas Zotiga qarshi mag‘rurlik qilgan. Yeremiyo 50:28, 29.
The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.
O‘qchilar Bobilga uning qilgan ishiga yarasha jazo qaytaradilar, va bu jazo tez orada keladigan yakshanba qonuni paytida, Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz bilan, Bobilning bosqichma-bosqich ijro etiladigan hukmi boshlanganda boshlanadi.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.
Va men osmondan yana bir ovozni eshitdim, u shunday der edi: “Ey Mening xalqim, uning gunohlariga sherik bo‘lib qolmasligingiz va uning balolaridan ulush olmasligingiz uchun undan chiqinglar. Chunki uning gunohlari osmongacha yetib borgan, va Xudo uning nohaqliklarini esladi. U sizlarga qanday qaytargan bo‘lsa, unga ham xuddi shunday qaytaringlar; uning ishlariga yarasha unga ikki hissa qilib qaytaringlar: u to‘ldirgan kosada unga ikki hissa qilib to‘ldiringlar. U o‘zini qanchalik ulug‘lagan va ayshu ishratda yashagan bo‘lsa, unga shunchalik azob va qayg‘u beringlar; chunki u o‘z yuragida: Men malika bo‘lib o‘tiribman, beva emasman, va aslo qayg‘u ko‘rmayman, deydi.” Vahiy 18:4–7.
Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.
Ismoil va uning onasi Hojar to‘ng‘ichlik huquqini meros qilib olishdan tiyib qo‘yildi va quvib chiqarildi. Shunday qilib, hasad Islomning bashoratli undoviga, urush esa ularning bashoratli mashg‘ulotiga aylandi. Birinchi eslatmada Sora tomonidan Ismoil va uning onasiga qo‘yilgan bu tiyib qo‘yish tilga olinadi, va ularning bu “tiyib qo‘yilishi” Xudoning Kalomi hamda tarix davomida Islomning asosiy bashoratli xususiyatiga aylandi. Ismoilning avlodlari yovvoyi odamlar bo‘lishi kerak edi; ularning qo‘li har bir kishiga qarshi bo‘lar edi, va ularning yovvoyi sifati otlar oilasiga mansub yovvoyi Arab eshagi timsolida ifodalangan. Shunday qilib, birinchi va ikkinchi voyalardagi islomiy urushlar g‘azablangan otlarga mingan jangchilar sifatida tasvirlangan.
Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.
Islom — kechki yomg‘irning xabaridir, va uchta voy uchta muayyan bashoratli chiziqni ifodalashi mutlaqo munosibdir, chunki kechki yomg‘irning uslubi “satr ustiga satr”dir. Dastlabki ikki chiziqning bashoratli xususiyatlari bir joyga keltirilganda, ular uchinchi vouning chizig‘ini barpo etadi. Uchala bashoratli chiziq ham bir yuz qirq to‘rt mingning muhrlanish davrini tasvirlaydi. Bu uch chiziq kechki yomg‘irning to‘kilish davrini ifodalaydi, chunki kechki yomg‘ir uchinchi Voy 2001-yil 11-sentabrda kelganida sepila boshlagan edi.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“So‘nggi yomg‘ir Xudoning xalqi ustiga yog‘ishi kerak. Qudratli bir farishta osmondan tushib kelishi kerak, va butun yer uning ulug‘vorligi bilan yoritilishi kerak.” Review and Herald, 1891-yil 21-aprel.
The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.
Muhrlash davri, shuningdek, 1840-yil 11-avgustda boshlangan va 1844-yil 22-oktabrda uchinchi farishtaning kelishi bilan yakunlangan davr orqali ham ifodalangan edi. O‘sha vaqt oralig‘i Habakkuk kitobining ikkinchi bobida ham tasvirlangan edi. Millerchilar tarixi Habakkuk kitobining ikkinchi bobini bajo keltirdi va shu tariqa u 1840-yil 11-avgustda farishta tushib kelganida boshlandi hamda 1844-yil 22-oktabrda uchinchi farishta kelganida yakunlandi.
Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.
Habakkukning ikkinchi bobi vahiy oxirida vahiyning “so‘zlashini” ko‘rsatadi. Vahiy kitobining o‘ninchi bobi, uchinchi oyatda farishta baland ovoz bilan qichqirdi (so‘zladi), va 1844-yil 22-oktabrda o‘sha farishtaning o‘zi “vaqt endi bo‘lmasin”, deb qasam ichdi (so‘zladi). Habakkukning ikkinchi bob, birinchi oyatidagi soqchi 1840-yil 11-avgustda joylashgan, chunki aynan o‘sha vaqtda soqchilar o‘z ovozlarini ko‘taradilar.
In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.
1888-yildagi isyonda, Sister White Vahiy kitobining o‘n sakkizinchi bobidagi, yer yuzini O‘z ulug‘vorligi bilan yoritishi kerak bo‘lgan farishtani ifodalaydi deb ko‘rsatgan o‘sha voqeada, soqchilar (Jones va Waggoner) Xudoning xalqiga ularning gunohlarini ko‘rsatish uchun o‘z “ovozlari”ni karnay kabi ko‘tardilar, chunki ularning xabari Laodikeiyaga qaratilgan xabar edi. 2001-yil 11-sentabrda esa, 1888-yil tarixi orqali timsollanganidek, Rabbiy O‘zining oxirgi kunlardagi xalqini Eremiyoning qadimiy yo‘llariga qaytardi; u yerda soqchilarga quloq solinmagan edi. Farishtaning tushib kelishi soqchilarning bashoratli ravishda yetib kelganini bildiradi.
The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.
1840-yil 11-avgustda kelgan “ovoz” qo‘riqchilar orqali yetkazildi, va Eremiyoga shunday aytildiki, agar u umidsizlikka tushganidan keyin o‘z e’tiqodi va Xudoga bo‘lgan ishonchiga qaytsa, u Xudoning og‘zi bo‘ladi. Kechikkan vahiy nihoyat 1844-yil 22-oktabrda yetib kelganida, u “so‘zladi”. Millerchilar tarixida amalga oshgan Habakkuk kitobining ikkinchi bobidagi davr bir yuz qirq to‘rt mingning muhrlanishi davrini tasvirlaydi.
It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.
1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan davr bir yuz qirq to‘rt mingning muhrlanishini tasvirlashini tan olish nihoyatda muhimdir; bu esa kechki yomg‘ir yog‘diriladigan davrdir. Bu muhimdir, chunki kechki yomg‘ir haqidagi xabar “satr ustiga satr” metodologiyasi orqali aniqlanishi lozim. Bir yuz qirq to‘rt mingning muhrlanishi bo‘lgan o‘sha maxsus davr bashoratli yo‘nalishlarda qayta-qayta ifodalanadi, va bu Habakkuk ikkinchi bobda ham shundaydir; Sister White uni to‘g‘ridan-to‘g‘ri Milleritlar tarixida bajo bo‘lgan deb ko‘rsatadi. U, shuningdek, Milleritlar tarixining bir yuz qirq to‘rt ming tarixida takrorlanishini ham qayta-qayta o‘rgatadi.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
Ular Ikkinchi kelish davriga taalluqli deb hisoblagan bashoratlar bilan qo‘shilib ketgan holda, ularning noaniqlik va taraddud holatiga ayniqsa mos tushadigan, hamda hozircha ularning anglashiga qorong‘i bo‘lib turgan narsa o‘z vaqtida ravshan qilinajagiga imonda sabr bilan kutishga ularni ruhlantiradigan ta’limot ham berilgan edi.
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Bu bashoratlar orasida Xabaqquq 2:1–4 dagisi ham bor edi: ‘Men qo‘riqlash joyimda turaman, minorada o‘rnimni egallayman, U menga nima deyishini va tanbeh topganimda nima deb javob berishimni ko‘rish uchun kuzatib turaman. Egamiz menga javob berib dedi: Vahiyni yoz, uni lavhalar ustiga ravshan qilib bitib qo‘y, toki uni o‘qigan kishi yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi: garchi u kechikkandek tuyulsa ham, uni kutgin; chunki u albatta keladi, kech qolmaydi. Mana, mag‘rurlangan kishining joni uning ichida to‘g‘ri emas; ammo odil kishi o‘z imoni bilan yashaydi.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’
“1842 yildayoq, ushbu bashoratda berilgan: «vahiyni yozib qo‘y, uni lavhalar ustida ravshan etib yozgin, toki uni o‘qigan kishi yugurib keta olsin», degan yo‘riq Charlz Fitchga Doniyor va Vahiy kitobidagi vahiylarni tasvirlash uchun bir bashoratli jadval tayyorlash fikrini bergan edi. Bu jadvalning nashr etilishi Habakkukga berilgan amrning ado bo‘lishi deb qaraldi. Biroq o‘sha paytda hech kim ayni shu bashoratda vahiyning amalga oshishida ko‘rinadigan bir kechikish — bir muddat to‘xtab turish vaqti — ham ko‘rsatilganini payqamagan edi. Umidsizlikdan so‘ng bu oyat nihoyatda muhim bo‘lib ko‘rindi: «Vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; agar u kechiksa, uni kut, chunki u, albatta, keladi, kechikmaydi.... Solih esa o‘z imoni bilan yashaydi.»
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
Hizqiyolning bashoratining bir qismi ham imonlilar uchun quvvat va tasalli manbai edi: “Egamizning kalomi menga kelib dedi: Inson o‘g‘li, Isroil yurtida sizlarda: Kunlar cho‘zilmoqda, har bir vahiy esa puchga chiqmoqda, degan bu maqol nima? Shuning uchun ularga aytgin: Egamiz Rabbiy shunday deydi: ... Kunlar yaqindir, va har bir vahiyning ro‘yobi ham yaqin.... Men so‘zlayman, va Men aytadigan so‘z bajo bo‘ladi; u endi ortga surilmaydi.” “Isroil xonadoni aytadi: U ko‘rayotgan vahiy uzoq kunlar uchundir, u juda olis zamonlar haqida bashorat qilmoqda. Shuning uchun ularga aytgin: Egamiz Rabbiy shunday deydi: Mening birorta so‘zim endi ortga surilmaydi, balki Men aytgan so‘z bajo bo‘ladi.” Hizqiyol 12:21–25, 27, 28.” Buyuk Kurash, 391–393.
The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!
Millerchilar nafaqat o‘zlarini o‘n bokira haqidagi masalni va Xabaqquq kitobining ikkinchi bobini ado etayotgan deb ko‘rdilar, balki ular, o‘zlari bu bashoratlarni ado etayotgan tarix ayni o‘sha tarix ekanini, Hizqiyol ham “har bir vahiy”ning “ta’siri” bajo keltiriladigan ayni shu tarix sifatida aniqlaganini ko‘rishga ham yo‘naltirildilar. Yuz qirq to‘rt ming kishining muhrlanishini ifodalovchi tarixiy chiziq — har bir vahiyning ta’siri bajo keltiriladigan joydir!
The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.
So‘nggi yomg‘ir davrini va bir yuz qirq to‘rt ming kishining muhrlanishini ifodalovchi chiziqlar bir joyga keltiriladi; bu esa bashoratli tarix muqarrar ravishda Alfa va Omegoning imzosiga ega ekanini tasdiqlash uchundir.
Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.
Milleritlar tarixi Vahiy kitobining o‘ninchi bobidagi farishtaning ovozi bilan boshlanadi va ayni shu ovoz bilan yakunlanadi. 2001-yil 11-sentyabr Vahiy kitobining o‘n sakkizinchi bobidagi birinchi ovoz bilan boshlanadi va Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz bilan yakunlanadi. Habakkukning ikkinchi bobi soqchilarning ovozi bilan boshlanadi va Yeremiyoning soqchisining ovozi bilan yakunlanadi. Birinchi qayg‘u Muhammad bilan boshlanadi va Muhammad II bilan yakunlanadi. Ikkinchi qayg‘u Islomning to‘rt farishtasining qo‘yib yuborilishi bilan boshlanadi va Islomning tiyib turilishi bilan yakunlanadi.
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
So‘nggi yomg‘ir bo‘lgan metodologiya Ishayoning “satr ustiga satr” metodologiyasidir, va so‘nggi yomg‘ir xabarini aniqlash hamda mustahkamlash uchun birlashtiriladigan satrlar muqarrar ravishda Alfa va Omeganning muhrini o‘z ichiga oladi. Vahiyning to‘qqizinchi bobidagi birinchi voy Muhammad bilan boshlanib, Muhammad II bilan tugaydi. Bu davr urushning ikki turiga bo‘linadi: birinchisi Abu Bakr bilan jiddiy ravishda boshlangan Rimga qarshi tartibsiz hujumlar bo‘lib, undan keyin Islomning birinchi uyushgan urushi amalga oshirilgan bir yuz ellik yillik davr keladi.
The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.
Bir yuz ellik yil “besh oy” haqidagi vaqt bashorati bilan ifodalanadi. Ikkinchi voy ham uch yuz to‘qson bir yil va o‘n besh kunni tashkil etuvchi vaqt bashoratiga ega. Shuning uchun, birinchi va ikkinchi voylarning bashoratli tuzilishi nihoyani boshlanish bilan aynanlashtirgani bois, unda muhrlash bilan muayyan bir vaqt davri o‘rtasidagi ajratish mavjuddir. Muhrlash jarayoni birinchi voyning tarixining boshida ifodalanadi va u ikkinchi voyning oxirida ham ifodalanadi.
What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.
To‘rtinchi oyatdagi muhrlashdan keyin, birinchi voy ichida, “besh oy” (bir yuz ellik yil) keladi. Besh oy ikki marta ko‘rsatilgan: bir marta beshinchi oyatda, yana bir marta o‘ninchi oyatda. Ikkinchi voy ichida 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan muhrlash jarayonidan oldin esa, o‘n beshinchi oyatdagi “soat, kun, oy va yil” (uch yuz to‘qson bir yil va o‘n besh kun) haqidagi bashorat turadi. Yaxlit bir uzluksiz qator sifatida, beshinchi va oltinchi karnaylar muhrlash jarayonining tasviri bilan boshlanib, shu bilan yakun topadi.
As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.
Ikki chiziq sifatida, “satr ustiga satr” tatbiq etilganda, ular birinchi Muhammad va ikkinchi Muhammad bilan belgilangan bir boshlanish hamda yakunni ko‘rsatadi. “Satr ustiga satr” bo‘lib, ular har bir chiziqda ikki alohida davrni ko‘rsatadi; bu esa har bir chiziqning vaqt haqidagi bashoratga egaligi natijasida yuzaga keladi. Birinchi voy tarixida Islom Rimga “zarar yetkazishi” kerak edi, ikkinchi voyda esa u Rimni “o‘ldirishi” kerak edi. Birinchi voy nayzalar, qilichlar va o‘qlar urushi bo‘lgan, ikkinchi voy esa qurol-aslaha sifatida poroxni joriy etgan.
“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
“10-OYAT. Va ularning chayonlarga o‘xshash dumlari bor edi, va dumlarida nishlari bor edi; hamda ularning qudrati besh oy davomida odamlarga ozor yetkazish edi. 11. Va ular ustidan bir shoh bor edi; u tubsizlik qa’rining farishtasi bo‘lib, uning nomi ibroniy tilida Abaddon, yunon tilida esa uning nomi Apollyon.”
“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.
“Shu paytgacha, Keith bizga dastlabki besh karnayning chalinishiga doir tasvirlarni taqdim etdi. Ammo endi biz u bilan xayrlashib, bu yerda kiritilgan bashoratning yangi xususiyati, ya’ni bashoriy davrlar,ning tatbiqiga o‘tishimiz kerak.
“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.
“Ularning odamlarga besh oy zarar yetkazishga qudrati bor edi.—1. Savol tug‘iladi: ular qaysi odamlarga besh oy zarar yetkazishlari kerak edi?—Shubhasiz, keyinroq o‘ldirishlari lozim bo‘lgan o‘sha odamlarga (15-oyatga qarang); ‘odamlarning uchdan bir qismi’, ya’ni Rim imperiyasining uchinchi qismi,—uning yunon bo‘linmasi.
“2. When were they to begin their work of torment? The 11th verse answers the question.
“2. Ular o‘z azoblash ishini qachon boshlashlari kerak edi? 11-oyat bu savolga javob beradi.
“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.
“(1) ‘Ularning ustidan bir shoh bor edi.’ Muhammadning vafotidan boshlab to o‘n uchinchi asrning oxirlariga yaqin davrgacha, Muhammadga ergashuvchilar bir necha rahbarlar qo‘l ostidagi turli fraksiyalarga bo‘lingan bo‘lib, ularning barchasini qamrab oladigan umumiy fuqaroviy hukumat mavjud emas edi. O‘n uchinchi asrning oxirlariga yaqin, Usmon keyinchalik Usmonli hukumati yoki imperiyasi nomi bilan tanilgan bir hukumatga asos soldi; u esa o‘sib borib, Muhammadga ergashuvchi asosiy qabilalarning barchasini o‘z ichiga oldi va ularni yagona ulug‘ monarxiyaga birlashtirdi.
“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.
“(2) Shohning tabiati. ‘Tubsiz chuqurlikning farishtasi bo‘lib.’ Farishta xabarchi, xizmatkorni anglatadi — u yaxshi ham, yomon ham bo‘lishi mumkin, va har doim ham ruhiy mavjudot bo‘lavermaydi. ‘Tubsiz chuqurlikning farishtasi’ — yoki u ochilganda o‘sha yerdan chiqqan dinning bosh vaziri. O‘sha din Muhammadiylikdir, sulton esa uning bosh vaziridir. ‘Sulton, yoki, u befarq ravishda qanday atalmasin, buyuk Senyor, ayni paytda Oliy Xalifa, ya’ni bosh ruhoniy hamdir; u o‘z shaxsida eng oliy ruhiy martabani eng oliy dunyoviy hokimiyat bilan birlashtiradi.’ — World As It Is, 361-b.”
“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.
“(3) Uning nomi. Ibroniy tilida — “Abaddon”, ya’ni vayron qiluvchi; yunon tilida — “Apollyon”, ya’ni qirib tashlaydigan yoki yo‘q qiladigan. Ikki tilda ikki xil nomga ega ekanidan, bu yerda hokimiyatning nomidan ko‘ra, uning tabiatini ifodalash nazarda tutilgani ayon bo‘ladi. Agar shunday bo‘lsa, har ikki tilda ifodalanganidek, u vayron qiluvchidir. Usmonli hukumati xarakteri hamisha shunday bo‘lib kelgan.
“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’
“Ammo Usmon yunon imperiyasiga qarshi o‘zining birinchi hujumini qachon boshladi? — Gibbonning, Decline and Fall va boshqalarga ko‘ra, ‘Usmon ilk bor Nikomediya hududiga 1299-yil 27-iyul kuni kirdi.’”
“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.
“Ba’zi yozuvchilarning hisob-kitoblari bu davr Usmonli imperiyasining tashkil topishi bilan boshlanishi kerak, degan taxminga asoslangan; ammo bu, ravshanki, xatodir; chunki ular nafaqat o‘z ustilarida bir podshohga ega bo‘lishlari, balki besh oy davomida odamlarga azob berishlari ham kerak edi. Lekin azob berish davri azob beruvchilarning birinchi hujumidan oldin boshlanishi mumkin emas edi; bu esa, yuqorida aytilganidek, 1299-yil 27-iyul edi.
“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.
Quyida keltiriladigan hisob-kitob, aynan shu boshlang‘ich nuqtaga asoslanib, J. Litch tomonidan 1838 yilda nashr etilgan Christ’s Second Coming, etc. nomli asarda amalga oshirilgan va e’lon qilingan edi.
“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.
“‘Va ularning qudrati odamlarga besh oy zarar yetkazish uchun edi.’ Ularning topshirig‘i shu darajagacha cho‘zilar edi: muttasil talon-tarojlar orqali azob berish uchun, ammo siyosiy ma’noda ularni o‘ldirish uchun emas. ‘Besh oy’, bir oyga o‘ttiz kundan hisoblaganda, bizga bir yuz ellik kunni beradi; va bu kunlar ramziy bo‘lgani uchun, bir yuz ellik yilni anglatadi. 1299-yil 27-iyuldan boshlab, bir yuz ellik yil 1449-yilgacha yetib boradi. Ana shu butun davr mobaynida turklar Yunon imperiyasi bilan deyarli uzluksiz urush olib bordilar, ammo shunga qaramay, uni zabt eta olmadilar. Ular yunon viloyatlarining bir nechtasini egallab oldilar va qo‘llarida tutib turdilar, biroq Konstantinopolda yunon mustaqilligi hanuz saqlanib qoldi. Ammo 1449-yilda, bir yuz ellik yilning yakunida, bir o‘zgarish yuz berdi; uning tarixi keyingi karnay ostida topiladi.” Uriah Smith, Daniel and Revelation, 505–507.
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
Uriya Smit keyingi Karnaydagi uch yuz to‘qson bir yil va o‘n besh kunlik bashorat uchun boshlanish nuqtasini ifodalovchi bir yuz ellik yil haqidagi Yosiyo Litchning hisob-kitobini keltirmoqda. Litchning o‘zaro bog‘liq bo‘lgan bu ikki vaqt bashoratiga doir oldindan aytgan so‘zlari haqida opa Uayt shunday yozgan:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840-yilda bashoratning yana bir diqqatga sazovor bajo bo‘lishi keng qiziqish uyg‘otdi. Bundan ikki yil avval, ikkinchi kelish haqida va’z qilayotgan yetakchi xizmatchilardan biri bo‘lgan Josiya Litch Vahiy 9-bobning sharhini nashr etib, Usmonli imperiyasining qulashini oldindan aytgan edi. Uning hisob-kitoblariga ko‘ra, bu qudrat... 1840-yil 11-avgust kuni ag‘darilishi kerak edi, o‘shanda Konstantinopoldagi Usmonli hokimiyatining sindirilishi kutilishi mumkin. Va men ishonamanki, aynan shunday bo‘lib chiqadi.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Belgilab qo‘yilgan ayni vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi davlatlari himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlarning nazorati ostiga qo‘ydi. Bu voqea bashoratni aynan ado etdi. Bu ma’lum bo‘lgach, ko‘pchilik Miller va uning hamkorlari qabul qilgan bashoratlarni talqin etish tamoyillarining to‘g‘riligiga ishondi, va advent harakatiga ajoyib bir turtki berildi. Ilmli va mavqeli kishilar, ham voizlik qilishda, ham uning qarashlarini nashr etishda, Millerga qo‘shildilar, va 1840-yildan 1844-yilgacha bu ish tez sur’at bilan kengaydi.” The Great Controversy, 334, 335.
The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “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.”
Birinchi va ikkinchi voy bir-biri bilan o‘zaro bog‘langan ikki vaqt bashorati orqali tutashtirilgan. Birinchi voy muhrlashning bir tasviri bilan boshlanadi, ikkinchi voy esa 1840-yil 11-avgust tarixidan 1844-yil 22-oktabrda yettinchi karnayning chalinishigacha bo‘lgan tarix bilan yakunlanadi; bu ham muhrlashning bir tasviridir. Boshlanish va yakun Alfa va Omeganing muhrini ko‘taradi, chunki Masih ahdni bir hafta davomida tasdiqlagan tarixda bo‘lgani kabi, bu davr ham ikki qismga bo‘lingandir. Birinchi davr birinchi Muhammad bilan boshlanib, ikkinchi Muhammad bilan tugaydi. Ikkinchi davr esa “Xudo huzuridagi oltin qurbongohning to‘rt shoxidan chiqqan bir ovoz” bilan boshlanadi va “abadiy va abadulabad tirik bo‘lgan, osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan Zot nomi bilan, endi vaqt bo‘lmasligiga qasam ichayotgan” Masihning “ovozi” bilan tugaydi.
We will continue this study in the next article.
Biz ushbu tadqiqotni keyingi maqolada davom ettiramiz.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Xudoning xalqining o‘tmishdagi safarlarining ulug‘ tarixiga nisbatan shubha uyg‘otish uchun Shayton ongda qo‘zg‘ata oladigan har qanday savol uning shaytoniy oliyjanobligini mamnun qiladi va Xudoga haqoratdir. Rabbimizning qudrat va buyuk ulug‘vorlik ila tez orada dunyomizga kelishi haqidagi xabar haqiqatdir, va 1840 yilda uni e’lon qilishda ko‘plab ovozlar ko‘tarilgan edi.” Manuscript Releases, 9-jild, 134.