Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Uchinchi voyga mansub Islom 2001-yil 11-sentabrda bashoratli tarixga kirib keldi va u darhol jilovlandi. O‘sha paytda keyingi yomg‘ir yog‘a boshladi, biroq u “o‘lchab berildi”.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
U unib chiqqanida, Sen u bilan o‘lchov ila tortishursan; sharq shamoli esgan kunda U O‘zining qattiq shamolini tiyib qo‘yadi. Shuning uchun Yoqubning gunohi poklanadi; uning gunohini yo‘qotishning butun mevasi shudir: u qurbongohning barcha toshlarini bo‘lak-bo‘lak qilib urib maydalangan ohaktoshlardek qilganida, muqaddas daraxtzorlar va butlar endi tik turmaydi. Ammo mustahkam shahar vayron bo‘ladi, maskan tashlab qo‘yiladi va sahrodek qoladi; u yerda buzoq o‘tlaydi, u yerda yotib oladi va uning shox-shabbalarini yeb bitiradi. Uning novdalari quriganda, ular sindirib tashlanadi; ayollar kelib, ularni yoqadilar. Chunki bu anglamaydigan xalqdir; shu sababli ularni yaratgan Zot ularga rahm qilmaydi, ularni shakllantirgan Zot ularga marhamat ko‘rsatmaydi. Va o‘sha kunda shunday bo‘ladiki, Egamiz daryoning o‘zanidan to Misr soyigacha boshoq qoqgandek ajratib oladi, va sizlar birma-bir yig‘ib olinursizlar, ey Isroil farzandlari. Va o‘sha kunda shunday bo‘ladiki, ulkan karnay chalinadi, va Ossuriya yurtida halok bo‘lish arafasida bo‘lganlar hamda Misr yurtidagi quvg‘in qilinganlar kelib, Quddusdagi muqaddas tog‘da Egamizga sajda qiladilar. Ishayo 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
“Sharq shamoli kuni” kechki yomg‘irning kelishini, shuningdek uchinchi voyga taalluqli Islomni bildiradi. U, shuningdek, “Yoqubning qabihligi poklanadigan” tarixning boshlanishini ham belgilaydi. Sharq shamoli kuni 2001-yil 11-sentabrda keldi va o‘sha paytda tiriklarning hukmi boshlandi. Tiriklarning hukmi uchinchi farishtaning yakunlovchi ishidir va aynan o‘sha yerda bir yuz qirq to‘rt mingning gunohlarini olib tashlash boshlandi. Ishayo “Mana shu bilan” deb yozganida nazarda tutgani shudir.
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
“Shu bilan” degan so‘zlargacha bo‘lgan so‘zlar shulardir: “U o‘sib chiqqanida, o‘lchov bilan u bilan bahslashursan; sharq shamoli kunida U O‘zining qattiq shamolini tiyib turadi.” “Shu bilan” iborasi, Yoqub sifatida tasvirlanganlardan gunohni tozalab tashlaydigan muayyan sinov haqiqatlarini ko‘rsatadi. Bu haqiqatlar keyingi yomg‘irning kelishini belgilovchi voqeani (9/11) o‘z ichiga oladi. Bu haqiqatlar keyingi yomg‘irning “bir xabar” ekanligi haqidagi ta’rifni o‘z ichiga oladi, va bu “xabar” Islomdir. Uchinchi Vayning “sharq shamoli” Islom ekanligi haqidagi haqiqatni ham, shuningdek Islomning bundan keyingi jilovlanishiga (tiyib turilishiga) oid bashoratli xususiyatni ham o‘z ichiga oladi.
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Sinovning o‘zi 2001-yil 11-sentyabrda boshlangan “bahs” orqali ifodalanadi. Yeremiyo, birinchi umidsizlikni ifodalaganida, Xudoga “qaytish” va qimmatbahoni qabihdan ajratish haqida nasihat oldi. Sinov xabarining “mevasi” sajda qiluvchilarning ikki toifasini yuzaga keltiradi.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
Nodonning hukmi shunday tasvirlanadi: “u qurbongohning barcha toshlarini maydalab tashlangan bo‘r toshlaridek qilganida, muqaddas daraxtzorlar va butlar tik turmaydi.” Ishayo yigirma sakkizinchi va yigirma to‘qqizinchi boblarda hamma narsani ostin-ustin qiluvchilarga qarshi e’lon qilingan hukmga ishora qilmoqda. Ular muhrlangan kitobni anglay olmaydiganlardir. Fosiqlarning ishi (mevasi) kulolning loyidek baholanishi kerak.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Shuning uchun, mana, Men bu xalq orasida ajoyib bir ishni, ha, ajoyib bir ish va moʻjizani qilmoq uchun yana ish koʻraman; chunki ularning dono kishilarining donoligi halok boʻladi, oqil kishilarining fahmi esa yashirin boʻladi. Egamizdan oʻz maslahatini chuqur yashirmoqchi boʻlganlarning holiga voy! Ularning ishlari zulmatda boʻladi, va ular: “Bizni kim koʻrmoqda? Bizni kim bilmoqda?” — deydilar. Albatta, narsalarni ostin-ustun qilishingiz kulolning loyidek hisoblanur; axir yaratilgan narsa uni yaratgan zot haqida: “U meni yaratmadi”, — deydimi? Yoki yasalgan narsa uni yasagan zot haqida: “Uning fahmi yoʻq edi”, — deydimi? Ishayo 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Yovuzlarning ishi kulolning loyidek bo‘ladi, va yigirma yettinchi bobda ularning ishi shunga o‘xshash tarzda, parcha-parcha qilib urib sindiriladigan ohaktoshlarga qiyoslanib tasvirlanadi. Ohak yoki kulolning loyini osongina kukunga aylantirib yuborish mumkin; “qurbongohning barcha toshlarini parcha-parcha qilib urib sindiriladigan ohaktoshlardek qilish” ishi, hamda “butazorlar va tasvirlarni” yiqitib tashlash ishi, toki ular “qayta tik turmasinlar”, shoh Yo‘shiyoning islohoti bilan ifodalangan ishdir. Yo‘shiyoning islohoti bilan ifodalangan oxirgi uyg‘onish va islohotda Adventistlarning korporativ tuzilmasi xarob bo‘ladi, chunki “mustahkamlangan shahar xarob bo‘ladi, maskan tashlab qo‘yiladi va sahrodek qoldiriladi.” Ularning barcha ishlari, ya’ni butun dunyo bo‘ylab minglab jamoatlar, maktablar, kollejlar, universitetlar, shifoxonalar va idora binolari, bashoratga ko‘ra, hech bir qiymati bo‘lmagan kukunga aylantirib urib sindiriladi.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
A’zolar ham xarob bo‘ladi, chunki “aql-idroksiz xalq” “qurib qolgan” “shoxlar” kabi bo‘lib, ular “uzib tashlanadi” va “olovga tashlanadi”, zero “ularni yaratgan Zot ularga rahm qilmaydi, ularni shakllantirgan Zot esa ularga marhamat ko‘rsatmaydi.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”
Sinov xabari orqali amalga oshiriladigan ajralish to‘liq yakunlanganda, Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz Xudoning boshqa suruvini Bobildan tashqariga chorlaydi, chunki o‘sha kunda “shunday bo‘lib qoladiki”, “ulug‘ karnay chalinadi, va Ossuriya yurtida halok bo‘lish arafasida turganlar hamda Misr yurtidagi quvg‘in qilinganlar kelib, Quddusdagi muqaddas tog‘da Egamizga sajda qiladilar.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Biz ko‘rib chiqayotgan ushbu parcha (Ishayo yigirma yettinchi bob, sakkizinchi oyatdan o‘n uchinchi oyatgacha) 2001-yil 11-sentabrda boshlangan bashoratli tarixni aniqlab beradi hamda oxir-oqibatda Xudoning boshqa suruvini Bobildan tashqariga chaqiradiganlarning sinovdan o‘tishi va poklanishini tasvirlaydi. Xuddi shu bobning kirish oyatlari esa aynan o‘sha tarix davomida kuylanadigan bir qo‘shiqni ko‘rsatadi.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.
O‘sha kunda u haqda kuylanglar: Qizil sharob uzumzori haqida. Men, Egamiz, uni saqlayman; uni har lahza sug‘orib turaman; unga biror zarar yetmasin deb, uni kecha-kunduz qo‘riqlayman. Menda g‘azab yo‘qdir; jangda kim Menga qarshi tikanlaru butalarni qo‘yar edi? Men ularning ustidan yurib o‘tardim, ularni birgalikda yoqib yuborardim. Yoki u Mening qudratimdan mahkam tutsin, toki Men bilan yarashsin; va u Men bilan yarashadi. U Yoqubdan keladiganlarni ildiz otishga sabab qiladi; Isroil gullab-yashnaydi va kurtak yozadi, hamda yer yuzini meva bilan to‘ldiradi. U uni, o‘zini urganlarni urgandek urdimikan? Yoki u, o‘zi tomonidan o‘ldirilganlarning qirg‘iniga muvofiq o‘ldirildimi? Ishayo 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Uzumzor haqidagi qo‘shiq — avvalo Xudoning xalqini U sevgan va parvarish qilgan uzumzor sifatida tanitadigan qo‘shiqdir. So‘ngra u Masihning solihligini mahkam tutishni istagan har qanday kishi uchun qabul qilinish va’dasini taqdim etadi. Keyin esa u yomg‘irning ikki bosqichi bilan ifodalangan Muqaddas Ruhning to‘kilishi haqidagi va’dani ko‘rsatadi. Yomg‘irning birinchi bosqichi gullar va g‘unchalarni hayotga keltiradi, ikkinchi bosqich esa yer yuzini meva bilan to‘ldiradi.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Uzumzor haqidagi qo‘shiq shunday qo‘shiqki, u Xudo avval tanlangan bir xalqning yonidan o‘tib ketayotgan, ayni paytda esa yangi tanlangan bir xalq bilan ahdga kirayotgan vaqt davrini aniqlab beradi. Sakkizinchi oyatdan boshlab keyingi oyatlar bobning kirish oyatlarida bayon etilgan fikrlarni shunchaki takrorlaydi va kengaytiradi. Bobning birinchi oyati sakkizinchi oyatda “sharq shamoli kuni” deb atalgan o‘sha voqeaning aynan o‘zini ko‘rsatadi.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
O‘sha kunda Egamiz O‘zining qattiq, ulug‘ va qudratli qilichi bilan chaqqon ilon bo‘lmish leviatanni, egri-bugri ilon bo‘lmish o‘sha leviatanni jazolaydi; dengizdagi ajdarhoni esa o‘ldiradi. Ishayo 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Ajdarho — Shaytondir, ammo ikkinchi darajali ma’noda u butparast Rim edi.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Shunday qilib, ajdarho, avvalo, Shaytonni ifodalasa-da, ikkilamchi ma’noda, u butparast Rimning ramzidir.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Doniyor kitobining yettinchi bobida va Vahiy kitobining o‘n ikkinchi bobida tilga olingan butparast Rimning o‘nta podshohi oxirgi kunlarda Vahiy kitobining o‘n yettinchi bobidagi o‘nta podshohni ifodalaydi.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Shohlar, hukmdorlar va noiblar o‘zlariga masihga qarshining tamg‘asini bosganlar va ular avliyolar bilan — Xudoning amrlarini saqlaydiganlar hamda Iso imoniga ega bo‘lganlar bilan — urush qilishga boradigan ajdaho sifatida tasvirlanganlar.” Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Ishayo 27-bobning birinchi oyati ajdahoning hukmining boshlanishini ko‘rsatmoqda; bu hukm sharq shamoli kuni — 2001-yil 11-sentyabrda — boshlangan edi. Yer yuzidagi shohlar va ularning globalist savdogar hamkorlari ustidan chiqarilgan hukm yerning moliyaviy tuzilmasi “sharq shamoli” tomonidan, “dengizlar” o‘rtasida, vayron qilinganda amalga oshadi.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Chunki, mana, shohlar jam bo‘ldilar, birgalikda o‘tib ketdilar. Ular buni ko‘rdilar va hayratga tushdilar; sarosimaga tushib, shoshilgancha qochib ketdilar. O‘sha yerda ularni qo‘rquv bosib oldi, va dard — to‘lg‘oq tutgan ayolning dardidek. Sen Tarshish kemalarini sharq shamoli bilan sindirasan. Zabur 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
Ishayo kitobining yigirma yettinchi bobi, birinchi oyatdan yettinchi oyatgacha bo‘lgan qismi, sakkizinchi oyatdan o‘n uchinchi oyatgacha bo‘lgan qismda takrorlanadi va yanada kengaytiriladi. Unda “sharq shamoli kuni”da yer yuzining shohlari va savdogarlari qo‘rquvga duchor bo‘lishi va o‘sha nuqtadan boshlab ularning qo‘rquvi tarix davomida tobora kuchayib borishi ko‘rsatiladi. Bu qo‘rquv 2001-yil 11-sentyabrdan buyon yer sayyorasining taraqqiyparast globalistlarining mantiqsiz va shoshqaloq harakatlarini namoyon etadi, chunki ular o‘z kun tartibini mantiqan kutilganidan ham ko‘ra yanada uzoqroqqa va tajovuzkorroq tarzda ilgari surmoqdalar. Ajdahoning timsoli sifatida Shayton va uning vakillari — yer yuzining savdogarlari hamda shohlari (globalistlar) — o‘z vaqtlarining oz qolganini biladilar.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Shuning uchun, ey osmonlar va ularda yashovchilar, shodlaninglar. Yer va dengizda yashovchilarning holiga voy! Chunki iblis sizlarning oldingizga qattiq g‘azab bilan tushib kelgan; u o‘zining ozgina vaqti qolganini biladi. Vahiy 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Sharq shamoli kuni — 2001-yilda iqtisodiy inqirozni keltirib chiqargan va globalist ommaviy axborot vositalari nima deb da’vo qilishidan qat’i nazar, tobora yomonlashib borgan o‘sha kun — ajdarho o‘z vaqtining qisqaligini biladigan pallada dunyo oldida turgan masaladir. So‘ng u butun yer yuzini nazorat ostiga olish yo‘lidagi harakatlarini kuchaytiradi va buni “yer va dengizda yashovchilar” ustiga “Vay” (“uchinchi Vay”) keltirilgan paytda amalga oshiradi.
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Uchinchi Voyning Islomining (sharq shamolining) 2001-yil 11-sentabrda kirib kelishi iqtisodiy falokatni yuzaga keltirdiki, bu globalistlarni Yer sayyorasi ustiga yagona jahon hukumatini majburan o‘rnatishga qaratilgan sa’y-harakatlarini jadallashtirishga majbur qildi. Biroq Islom o‘z vazifasini ado etishda davom etmoqda. Ehtimol, Injil bashoratining timsoli sifatida Islomga oid eng jiddiy vahiy Islomga qilingan ilk murojaatda topiladi.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Egamizning farishtasi unga dedi: “Mana, sen homiladorsan va bir o‘g‘il tug‘asan; uning ismini Ismoil deb qo‘yasan; chunki Egamiz sening kulfatingni eshitdi. U esa yovvoyi odam bo‘ladi; uning qo‘li har kimga qarshi, har kimning qo‘li esa unga qarshi bo‘ladi; u barcha birodarlari ro‘parasida yashaydi.” Ibtido 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Xudoning Kalomi hech qachon muvaffaqiyatsizlikka uchramaydi. Islom tug‘ruq azobidagi ayol kabi og‘riqni keltirishda davom etar ekan, hatto Islom Muqaddas Kitob bashoratida tilga olinganini qabul qilishi mumkin bo‘lgan ayrimlar ham, bu ikki oyatdagi ayon haqiqatni hali to‘liq anglab yetmaganlar. Ba’zilar butun yer yuzidagi har bir insonni umumiy bir dushmanga qarshi qo‘yish uchun birlashtiradigan narsa aynan Islom ekanini tushunishlari mumkin, va bu, albatta, to‘g‘ridir. Ammo oyatdagi so‘nggi ibora bundan ham jiddiyroq haqiqatdir. 2001-yil 11-sentabr voqealari dunyoni larzaga soldi, va yaqinda yana bu yilgi 7-oktabr kuni Hamasning Isroilga qilgan hujumi bilan u yana larzaga keldi. Ammo hech kim urush ruhi va to‘satdan keladigan halokat Ismoilning barcha birodarlari “huzurida” ekanini ko‘rishga tayyor emas.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Saudiya Arabistoni, Birlashgan Arab Amirliklari, Qatar, Kuvayt, Bruney va Bahrayn kabi islomiy davlatlar tomonidan kutilmagan hujum amalga oshirilganda, qanday vayronagarchilik sodir etiladi? Ismoilning ruhi “uning barcha birodarlari”dadir, va shu paytgacha Afg‘oniston yoki Iroq kabi mamlakatlardan uchinchi Voy orqali yuzaga kelgan urush, Ismoil haqidagi bashorat to‘la amalga oshganda mutlaqo boshqacha bo‘ladi. Pokistonda nechta yadroviy bomba bor?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Birinchi va ikkinchi Islomiy Voylarda namoyon bo‘lgan Islomiy urushning bashoratli xususiyati — to‘satdan, kutilmagan hujumlardir. Farovon Islomiy mamlakatlarda yoqilg‘iga to‘ldirilgan samolyotlar, avtomobil bombalari, yonayotgan shinalar, zo‘rlash va pichoqlardan ko‘ra murakkabroq va o‘limliroq qurollarni yashirin ravishda qo‘lga kiritish yoki ishlab chiqarish uchun yetarli mablag‘ bormi? Xudoning Kalomiga ishonish kerakmi?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Millerning tushidagi barcha javohirlar oxirgi kunlarda sinovchi haqiqatlarga aylanadi, hech bo‘lmaganda shu ma’noda-ki, o‘sha haqiqatlar rad etilgan va bashorat ularning qayta tiklanishini ko‘rsatadi. Ammo o‘sha javohirlarning ba’zilari, masalan, Masihning samoviy muqaddasxonadagi xizmati va uchinchi Vayning Islomiga oid haqiqatlar, faqat eng oxirgi kunlardagina bajo keltiriladigan bashoratlarni ko‘rsatadi. Ulardan biri Masihning Eng Muqaddas Joydagi xizmatini ifodalaydi, bu, shubhasiz, hozirgi sinovchi haqiqatdir, ikkinchisi esa Yarim Tun Nidosi xabarini ko‘rsatadi, bu ham yana hozirgi sinovchi haqiqatdir.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Millerchilar harakati bilan 1989-yildagi oxirzamonni, u esa o‘z navbatida yuz qirq to‘rt minglar harakatini bog‘lab turadigan ip — Adventizm eski yo‘llarni tark etar ekan, bir chetga surib qo‘yilgan Millerning birinchi javohiri bo‘lgan “yetti vaqt”dir. 1863-yildagi isyondan 1989-yildagi oxirzamongacha bo‘lgan bir yuz yigirma olti yil “yetti vaqt”ni ifodalaydi. Ikki ming besh yuz yigirma ikki davrga — har biri bir ming ikki yuz oltmishdan iborat davrlarga — bo‘lingan edi, va bir ming ikki yuz oltmishning o‘ndan biri, ya’ni ushri, bir yuz yigirma oltidir. Binokorlar rad etgan tosh shu qadar uzundirki, u uch farishtaning birinchi va oxirgi harakatlarini bir-biriga bog‘laydi. Shu tariqa u “yetti vaqt” haqiqati ayni hozir sinovchi haqiqat ham ekanini, hamda u endi shunchaki poydevor toshi emas, balki burchakning bosh toshiga aylanadigan haqiqat ekanini ko‘rsatadi.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Endi biz Daniel kitobidagi Ulay daryosi vahiyida ifodalangan Millerchilar harakatida bilimning ortishini ko‘rib chiqishni to‘xtatib, e’tiborimizni bir yuz qirq to‘rt mingliklar harakatida bilimning ortishini ifodalovchi Xiddekel daryosi vahiyiga qaratamiz.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Keyingi navbatda, 1863 yildan 1989 yilgacha bo‘lgan bir yuz yigirma olti yilni qamrab oluvchi adventizmning to‘rt avlodini ko‘rib chiqamiz.
We will start that study in the next article.
Biz o‘rganishni keyingi maqolada boshlaymiz.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Oltinchi yilda, oltinchi oyda, oyning beshinchi kunida, men uyimda o‘tirganimda va Yahudo oqsoqollari oldimda o‘tirganlarida, o‘sha yerda Rabbiy Xudoning qo‘li ustimga tushdi. Shunda men qaradim, va mana, olov ko‘rinishiga o‘xshash bir qiyofa bor edi: uning belidan pastga tomon — olov; belidan yuqoriga tomon esa — yorug‘lik ko‘rinishi, qahrabo tusidek. U qo‘l shaklini uzatib, boshimdagi bir tutam sochimdan ushladi; va Ruh meni yer bilan osmon orasiga ko‘tardi hamda Xudoning vahiylarida meni Quddusga, ichki darvozaning shimolga qaragan eshigi oldiga olib bordi; o‘sha yerda rashkni qo‘zg‘atuvchi rashk butining o‘rni bor edi. Va mana, Isroil Xudosining ulug‘vorligi o‘sha yerda edi, xuddi men vodiyda ko‘rgan vahiyga ko‘ra. Shunda U menga dedi: Ey inson o‘g‘li, endi ko‘zlaringni shimol tomonga qarat. Men ko‘zlarimni shimol tomonga qaratdim, va mana, qurbongoh darvozasining kirish joyi oldida, shimol tomonda, o‘sha rashk buti bor edi. U yana menga dedi: Ey inson o‘g‘li, ular nima qilayotganini ko‘ryapsanmi? Isroil xonadoni bu yerda qilayotgan, Meni muqaddas maskanimdan uzoqlashishga majbur etadigan ulkan jirkanchliklarni ko‘ryapsanmi? Ammo yana buril, va bundan ham kattaroq jirkanchliklarni ko‘rasan. So‘ng u meni hovlining eshigi oldiga olib bordi; men qaraganimda esa, mana, devorda bir teshik bor edi.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
So‘ng U menga dedi: “Ey inson o‘g‘li, endi devorni kovla.” Men devorni kovlaganimda, mana, bir eshik ko‘rindi. U menga dedi: “Ichkariga kirib, ular bu yerda qilayotgan yovuz jirkanchliklarni ko‘r.” Shunday qilib men ichkariga kirib ko‘rdim; va mana, sudralib yuruvchi maxluqlarning har xil shakllari, jirkanch hayvonlar va Isroil xonadonining barcha butlari devorning atrofi bo‘ylab tasvirlab chizilgan edi. Ularning oldida Isroil xonadoni oqsoqollaridan yetmish kishi turar edi, va ularning o‘rtasida Shofon o‘g‘li Yaazaniyo turar edi; har bir kishining qo‘lida tutatqi idishi bor edi, va qalin tutatqi buluti yuqoriga ko‘tarilar edi. So‘ng U menga dedi: “Ey inson o‘g‘li, Isroil xonadoni oqsoqollari zulmatda, har biri o‘z tasvirlar xonasida nima qilayotganini ko‘rdingmi? Chunki ular: ‘Egamiz bizni ko‘rmaydi; Egamiz yerni tark etgan’, deydilar.” U yana menga dedi: “Yana buril, va ular qilayotgan bundan-da ulug‘roq jirkanchliklarni ko‘rasan.” So‘ng U meni Egamiz uyining shimolga qaragan darvozasi eshigiga olib bordi; va mana, u yerda ayollar Tammuz uchun yig‘lab o‘tirgan edilar. So‘ng U menga dedi: “Buni ko‘rdingmi, ey inson o‘g‘li? Yana buril, va bundan-da ulug‘roq jirkanchliklarni ko‘rasan.” So‘ng U meni Egamiz uyining ichki hovlisiga olib kirdi; va mana, Egamiz ma’badining eshigi oldida, ayvon bilan qurbongoh orasida, yigirma besh chog‘li kishi turar edi; ularning orqalari Egamiz ma’badiga, yuzlari esa sharqqa qaratilgan edi; ular sharqqa qarab quyoshga sajda qilardilar. So‘ng U menga dedi: “Buni ko‘rdingmi, ey inson o‘g‘li? Yahudo xonadoni uchun bu yerda qilayotgan jirkanchliklarini qilish arzimas ishmi? Chunki ular yurtni zo‘ravonlik bilan to‘ldirdilar va yana Meni g‘azabga keltirish uchun qaytdilar; va mana, ular novdani burunlariga tutadilar. Shuning uchun Men ham qahr bilan muomala qilaman: ko‘zim ayamaydigan bo‘ladi, Men rahm ham qilmayman; va ular quloqlarimga baland ovoz bilan faryod qilsalar ham, Men ularni eshitmayman.” Hizqiyol 8:1–18.