In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Ibtido kitobining to‘rtinchi va beshinchi boblarida Qobilning nasabnomasi Shisning nasabnomasiga qarama-qarshi qo‘yiladi.
Good Lamech and Bad Lamech
Yaxshi Lamak va yomon Lamak
The two lines represent the contrast between the lost and the saved, and some of the descendants of the two lines represent parallel ‘descendant symbols’ of the contrasted lines. Cain represents a class who possesses no repentance for sin, and only mourns for their own condition.
Ikki nasl silsilasi halokatga yuz tutganlar bilan najot topganlar o‘rtasidagi qarama-qarshilikni ifodalaydi, bu ikki silsilaning ayrim avlodlari esa o‘zaro qarama-qarshi qo‘yilgan silsilalarning bir-biriga parallel bo‘lgan ‘avlod timsollari’ni ifodalaydi. Qobil gunohi uchun tavba qilmaydigan va faqat o‘z ahvoliga kuyinadigan kishilar toifasining timsolidir.
And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the Lord, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. Genesis 4:10–16.
U dedi: «Nima qilib qo‘yding? Birodaring qonining ovozi yerdan Menga faryod qilmoqda. Endi esa sen qo‘lingdan birodaringning qonini qabul qilish uchun og‘zini ochgan yerning la’natiga qolding. Yerga ishlov berganingda, u bundan buyon senga o‘z kuch-quvvatini bermaydi; sen yer yuzida qochoq va darbadar bo‘lib yurasan». Qobil Egamizga dedi: «Jazoyim men ko‘tara oladiganimdan ham og‘irdir. Mana, bugun Sen meni yer yuzidan haydab yubording; Sening yuzingdan ham pinhon bo‘laman; yer yuzida qochoq va darbadar bo‘lib yuraman; shunday bo‘ladiki, meni topgan har kim meni o‘ldiradi». Egamiz unga dedi: «Shuning uchun Qobilni kim o‘ldirsa, undan yetti karra qasos olinadi». So‘ng Egamiz Qobilni topgan hech kim uni o‘ldirmasligi uchun unga belgi qo‘ydi. Qobil Egamizning huzuridan chiqib ketib, Adanning sharqidagi Nod yurtida yashadi. Ibtido 4:10–16.
Cain represents a class of the unrepentant who only focus upon their own sorrowful condition, which they have brought upon themselves by refusing to seek to do good.
Qobil tavba qilmaydigan kishilarning shunday bir toifasini ifodalaydiki, ular yaxshilik qilishga intilishdan bosh tortib, o‘zlarini o‘zlari solgan ayanchli ahvolgagina e’tibor qaratadilar.
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. Genesis 4:5–7.
Ammo U Qobilga ham, uning nazriga ham iltifot ko‘rsatmadi. Qobil qattiq g‘azablandi va qovog‘i solindi. Shunda Rabbiy Qobilga dedi: «Nega g‘azablanding? Nega qovog‘ing solindi? Agar yaxshilik qilsang, qabul qilinmaysanmi? Agar yaxshilik qilmasang, gunoh eshik oldida yotibdi. U senga intiladi, sen esa uning ustidan hukmronlik qilasan». Ibtido 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Olti o‘lim — uchta Alfa va uchta Omega
In the last articles we identified Enoch as a symbol of the first angel, Lamech as a symbol of the second angel, Methuselah as the midnight cry and Noah as the third angel. Lamech of Seth’s line died when he was seven hundred and seventy-seven years old, five years before the flood when Methuselah died. The death of Lamech was followed five years later by the death of Methuselah, and their deaths therefore typify the death of Ezekiel’s wife, which was followed one point five years later (1.5) by the death of Jerusalem, the Lamb’s wife.
Avvalgi maqolalarda biz Xano‘xni birinchi farishtaning ramzi, Lamakni ikkinchi farishtaning ramzi, Matushalohni yarim tun hayqirig‘i, Nuhni esa uchinchi farishta sifatida ko‘rsatgan edik. Shis naslidan bo‘lgan Lamak yetti yuz yetmish yetti yoshida, ya’ni Matushaloh vafot etgan to‘fon yilidan besh yil oldin vafot etdi. Lamakning o‘limidan besh yil o‘tib Matushaloh vafot etdi, shu bois ularning o‘limlari Hizqiyoning xotini o‘limini ramziy ravishda ifodalaydi: uning o‘limidan bir yarim yil (1.5) o‘tib esa Qo‘zining xotini bo‘lgan Quddusning o‘limi yuz bergan.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:2.
Va men, Yuhanno, o‘z eri uchun bezangan kelindek tayyorlangan muqaddas shahar — yangi Quddusning osmondan, Xudo huzuridan tushib kelayotganini ko‘rdim. Vahiy 21:2.
The alpha deaths of Ezekiel’s wife and Lamech that connect with the omega deaths of Jerusalem and Methuselah typified the death of John Palaiologos, followed five years later by the death of Constantine the eleventh on the walls of Constantinople. The line of Lamech identifies five years, with a seven-day period of animal migration at the end. The line of eastern Rome represents five years, and also a four-year period within the five overall years. Ezekiel’s line represents both two years and also one point five years (1.5). Ezekiel’s line of Babylon destroying Jerusalem aligns with the second destruction of Jerusalem by Rome from 66 unto 70. The Roman line of the destruction of Jerusalem produces both a four-year period and a period of three and a half years. Each of those four symbolic lines produced not one, but two symbolic periods within their prophetic testimony.
Quddus va Matushalohning omega o‘limlari bilan bog‘liq bo‘lgan Hizqiyolning xotini va Lamakning alfa o‘limlari Ioann Paleologning o‘limi hamda undan besh yil o‘tib Konstantin XI ning Konstantinopol devorlari ustidagi o‘limining timsoli bo‘lgan. Lamak chizig‘i besh yillik davrni ko‘rsatadi; bu davrning oxirida hayvonlar ko‘chishining yetti kunlik davri mavjud. Sharqiy Rim chizig‘i besh yilni, shuningdek, shu jami besh yil ichidagi to‘rt yillik davrni ham ifodalaydi. Hizqiyol chizig‘i ham ikki yilni, ham bir butun o‘ndan besh yilni (1.5) ifodalaydi. Hizqiyolning Bobil tomonidan Quddusning vayron qilinishiga oid chizig‘i Quddusning 66-yildan 70-yilgacha Rim tomonidan ikkinchi marta vayron qilinishiga mos keladi. Quddusning vayron qilinishiga oid Rim chizig‘i ham to‘rt yillik davrni, ham uch yarim yillik davrni hosil qiladi. O‘sha to‘rt ramziy chiziqning har biri o‘zining bashorat guvohligi doirasida bitta emas, balki ikkita ramziy davrni hosil qilgan.
Lamech, John Palaiologos and Ezekiel’s wife represent the alpha waymark of a period of time that ends with an omega death. Two of the three lines represent a siege that ends with the death of their respective counterparts. The other ends with the animals getting on the ark. The omega counterpart aligns Noah’s flood with the destruction of Jerusalem and the destruction of the walls of Constantinople. All three omega symbols represent the close of probation at the soon-coming Sunday law.
Lamak, Ioann Paleolog va Hizqiyolning xotini omega o‘limi bilan yakunlanadigan davrning alfa yo‘l belgisini ifodalaydi. Uch chiziqdan ikkitasi o‘zlariga mos keluvchi shaxslarning o‘limi bilan yakunlanadigan qamalni ifodalaydi. Uchinchisi esa hayvonlarning kemaga kirishi bilan yakunlanadi. Omegaga mos keluvchi timsol Nuh to‘fonini Quddusning vayron qilinishi va Konstantinopol devorlarining vayron qilinishi bilan muvofiqlashtiradi. Uchala omega timsoli ham yaqin orada joriy etiladigan yakshanba qonuni paytida sinov davrining tugashini ifodalaydi.
Of course, there was no siege in the witness of Noah’s ark, but there would have had to have been a ramp to allow entrance into the ark. If the loading ramp is considered as typifying a siege ramp, then all three witnesses of death identify a siege. With the Roman line of the destruction of Jerusalem of 66 unto 70, there was a siege by Cestius in 66 and a second siege by Titus in 70.
Albatta, Nuh kemasi haqidagi guvohlikda qamal bo‘lmagan, biroq kemaga kirish uchun qiya yo‘lak bo‘lishi zarur edi. Agar yuk ortish uchun mo‘ljallangan qiya yo‘lak qamal ko‘tarmasining timsoli deb qaralsa, unda o‘limga oid uchala guvohlik ham qamalni ko‘rsatadi. Quddusning 66-yildan 70-yilgacha Rim tomonidan vayron etilishi voqealari silsilasida 66-yilda Sestiy tomonidan qamal, 70-yilda esa Tit tomonidan ikkinchi qamal amalga oshirilgan.
Four Years
To‘rt yil
The four years which conclude with the siege of Constantinople in 1453 represent the second four-year period in the Islamic prophecy of “five months” in Revelation nine. The first four-year period in the prophecy of “five months” was from 1333 unto 1337 in the siege of Nicomedia. That siege also represented the conclusion of thirty-eight years from July 27, 1299. Two destructions of Jerusalem, one destruction of Constantinople, the flood and the siege of Nicomedia are five witnesses of the campaign of Panium from 200 BC unto 198 BC, which would be a sixth witness, and there are several others.
1453-yildagi Konstantinopol qamali bilan yakunlangan to‘rt yil Vahiy kitobining to‘qqizinchi bobidagi “besh oy” haqidagi islomiy bashoratda ikkinchi to‘rt yillik davrni ifodalaydi. “Besh oy” haqidagi bashoratdagi birinchi to‘rt yillik davr Nikomediya qamalining 1333-yildan 1337-yilgacha bo‘lgan davriga to‘g‘ri kelgan. Bu qamal, shuningdek, 1299-yil 27-iyuldan boshlangan o‘ttiz sakkiz yillik davrning yakunini ham ifodalagan. Quddusning ikki marta vayron etilishi, Konstantinopolning bir marta vayron etilishi, to‘fon va Nikomediya qamali miloddan avvalgi 200-yildan 198-yilgacha davom etgan Panium harbiy yurishining beshta guvohidir; bu yurishning o‘zi esa oltinchi guvoh bo‘lar edi va yana bir qancha boshqa guvohlar ham bor.
Both destructions of Jerusalem are easily aligned, “line upon line.” The flood and the line of eastern Rome are aligned by the mutual alpha and omega deaths. The Panium campaign is specifically aligned with Ezekiel’s line of 587 BC, for both of the siege periods represent two years. Panium is represented in verse fifteen of Daniel eleven, which precedes verse sixteen that represents the soon-coming Sunday law, just as did the destructions of Jerusalem in 586 BC and 70 AD. The two-year period of the Panium battle and the siege of Sidon brings each of these lines into the hidden history of Daniel eleven verse forty.
Quddusning har ikki vayron qilinishi ham “chiziq ustiga chiziq” tarzida osonlik bilan bir-biriga moslashtiriladi. To‘fon va Sharqiy Rim chizig‘i ularga umumiy bo‘lgan alfa va omega o‘limlari orqali o‘zaro moslashtiriladi. Panium yurishi aynan Hizqiyolning miloddan avvalgi 587-yilga oid chizig‘iga moslashtiriladi, chunki har ikkala qamal davri ham ikki yilni ifodalaydi. Panium Doniyor kitobining o‘n birinchi bobi o‘n beshinchi oyatida ifodalangan bo‘lib, bu oyat yaqinlashib kelayotgan yakshanba qonunini ifodalovchi o‘n oltinchi oyatdan oldin keladi, xuddi miloddan avvalgi 586-yilda va milodiy 70-yilda Quddusning vayron qilinishi kabi. Panium jangi va Sidon qamalining ikki yillik davri ushbu chiziqlarning har birini Doniyor kitobining o‘n birinchi bobi qirqinchi oyatidagi yashirin tarixga olib kiradi.
A Sign
Alomat
The first prophetic waymark in the sieges of both of Jerusalem’s destructions represents a sign; Cestius in 66 and Ezekiel’s wife’s death were both alpha signs. Lamech is also the first waymark, and therefore, upon the testimony of two, Lamech is also a sign. His age of 777 represents the sign of the church triumphant that is composed of three elements: a prophet, a priest and a king.
Quddusning har ikki vayron etilishiga oid qamallardagi birinchi bashorat yo‘l belgisi bir alomatni ifodalaydi; 66-yildagi Tsestiy ham, Hizqiyo xotinining o‘limi ham alfa alomatlar edi. Lamak ham birinchi yo‘l belgisidir va shuning uchun ikki guvohning shahodatiga ko‘ra, Lamak ham bir alomatdir. Uning 777 yillik umri uch unsurdan tarkib topgan g‘olib jamoatning alomatini ifodalaydi: payg‘ambar, ruhoniy va shoh.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.
Bundan tashqari, Men ularga O‘z Shabbat kunlarimni ham berdim, toki bu kunlar Men bilan ular o‘rtasida bir belgi bo‘lsin va ular Men ularni muqaddas qiluvchi Rabbiy ekanimni bilsinlar. Hizqiyol 20:12.
300 Years
300 yil
Enoch, who was the seventh from Adam in Seth’s line, walked with God for 300 years and was taken into heaven. ‘300’ is a symbol of the three hundred 1843 pioneer charts, the corresponding three hundred Millerite preachers and also Gideon’s army of three hundred. Enoch, the Millerite preachers and Gideon’s three hundred represent the one hundred and forty-four thousand. Samson took 300 foxes and tied them together in pairs, thus identifying 150 and a symbol that is tied together that totals three hundred.
Shit naslida Odam Atodan boshlab hisoblaganda yettinchi avlod bo‘lgan Xano‘x 300 yil davomida Xudo bilan birga yurdi va osmonga olib ketildi. ‘300’ soni kashshoflarning 1843-yilgi uch yuzta jadvalining, ularga mos keluvchi uch yuz nafar millerchi voizning, shuningdek, Gido‘nning uch yuz kishilik lashkarining ramzidir. Xano‘x, millerchi voizlar va Gido‘nning uch yuz kishisi bir yuz qirq to‘rt ming kishining timsolidir. Shimsho‘n 300 ta tulkini olib, ularni juft-juft qilib bir-biriga bog‘ladi va shu tariqa 150 sonini hamda bir-biriga bog‘langan, jami uch yuzni tashkil etuvchi ramzni ko‘rsatib berdi.
And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. Judges 15:4, 5.
Shunda Shimsho‘n borib, uch yuzta tulki tutdi va mash’alalar oldi, tulkilarning dumlarini bir-biriga qaratib, har ikki dum orasiga bittadan mash’ala qo‘ydi. Mash’alalarni yoqqach, tulkilarni filistlarning o‘rilmay turgan g‘allazorlari orasiga qo‘yib yubordi va g‘aramlangan g‘allani ham, o‘rilmay turgan g‘allani ham, uzumzorlar va zaytun daraxtlarini ham yondirib yubordi. Hakamlar 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Vahiy kitobining to‘qqizinchi bobidagi islomga oid besh oylik ikki bashoratda “olov” va “dumlar” islomga xos belgilar sifatida ko‘rsatilgan.
And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. Revelation 9:17–19.
Va men vahiyda otlarni va ularning ustida o‘tirganlarni shunday ko‘rdim: ular olov, giatsint va oltingugurt tusidagi ko‘krak sovutlarini kiygan edilar; otlarning boshlari sherlarning boshlariga o‘xshar, og‘izlaridan esa olov, tutun va oltingugurt otilib chiqardi. Odamlarning uchdan bir qismi shu uch narsa — ularning og‘izlaridan otilib chiqqan olov, tutun va oltingugurt bilan o‘ldirildi. Chunki ularning qudrati og‘izlarida va dumlaridadir: dumlari ilonlarga o‘xshar, boshlari bor edi va ular shu dumlari bilan zarar yetkazardilar. Vahiy 9:17–19.
The power of Islam is both in their mouths and their tails.
Islomning qudrati ularning og‘izlarida ham, dumlarida hamdir.
And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 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. Revelation 9:10, 11.
Ularning dumlari chayonlarnikiga o‘xshar, dumlarida esa nishlari bor edi; ular odamlarga besh oy davomida ozor yetkazish qudratiga ega edilar. Ularning ustidan bir shoh hukmronlik qilar edi; u tubsiz chuqurlik farishtasi bo‘lib, uning nomi ibroniy tilida Abaddon, yunon tilida esa Apollyon edi. Vahiy 9:10, 11.
Islam’s power to torment and kill is in both their mouths and tails, which issue out of their mouths and tails.
Islomning azob berish va o‘ldirish qudrati ularning og‘izlarida ham, dumlarida ham bo‘lib, ularning og‘izlari va dumlaridan chiqadi.
Therefore the Lord will cut off from Israel head and tail, branch and rush, in one day. The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail. For the leaders of this people cause them to err; and they that are led of them are destroyed. Isaiah 9:14–16.
Shuning uchun Egamiz Isroildan boshni ham, dumni ham, shoxni ham, qamishni ham bir kunda kesib tashlaydi. Yoshi ulug‘ va hurmat-e’tiborli kishi — boshdir; yolg‘on ta’lim beruvchi payg‘ambar esa — dumdir. Zero, bu xalqning yo‘lboshchilari uni yo‘ldan ozdiradi; ularga ergashganlar esa halok bo‘ladi. Ishayo 9:14–16.
Islam and Israel are connected prophetically, as both are children of Abraham, and in each line the “head” is the “ancient and honorable” and the “tail” is “the prophet that teaches lies.” The ancient prophet that taught lies is Mohammed for Islam. The Koran represents the lies that motivate the locusts of Islam and the ancient and honorable is their political leadership. Islam is directed by a state craft (mouth), who are motivated by the lies of the Koran (tail). The three hundred foxes of Samson were divided into two groups of five months that are to torment and kill through the fire, the smoke and brimstone.
Islom va Isroil bashorat nuqtayi nazaridan o‘zaro bog‘liqdir, chunki ikkalasi ham Ibrohimning farzandlaridir va har bir nasl tarmog‘ida “bosh” — “keksa va mo‘tabar”, “dum” esa — “yolg‘on ta’lim beradigan payg‘ambar”dir. Islomda yolg‘on ta’lim bergan qadimgi payg‘ambar — Muhammad. Qur’on islom chigirtkalarini harakatga keltiruvchi yolg‘onlarni ifodalaydi, keksa va mo‘tabar esa ularning siyosiy rahbariyatidir. Islom Qur’onning yolg‘onlari (dum) ta’sirida harakat qiladigan davlat boshqaruvi (og‘iz) tomonidan yo‘naltiriladi. Shimsho‘nning uch yuz tulkisi olov, tutun va oltingugurt vositasida azob berishi va o‘ldirishi lozim bo‘lgan besh oylik ikki guruhga bo‘lingan edi.
Fire, Smoke and Brimstone
Olov, tutun va oltingugurt
Fire, smoke and brimstone bear the prophetic characteristics of the three angels. The first and last are types of fire. The root of “brimstone” represents a divine flashing. Fire is a symbol of a message; the smoke is the effect of the message and the brimstone identifies a religious message. All three are counterfeits of the true message of the three angels of Revelation fourteen. The iron breastplate is represented as fire, jacinth and brimstone. It counterfeits the breastplate of the high priest. The high priest’s breastplate represents the one hundred and forty-four thousand as twelve human jewels that are combined with the Divinity, represented by the Urim and Thummim. Ancient jacinth was a dark blue-black, or dusky purple. The jacinth of the breastplate of Islam corresponds to the smoke that issues from the mouths (state) and tails (church) of Islam.
Olov, tutun va oltingugurt uch farishtaning bashoratga oid xususiyatlarini o‘zida mujassam etadi. Birinchisi va oxirgisi olovning turlaridir. “Oltingugurt” so‘zining o‘zagi ilohiy chaqnashni ifodalaydi. Olov — xabarning ramzi; tutun — xabarning ta’siri, oltingugurt esa xabarning diniy ekanini bildiradi. Uchalasi ham Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning haqiqiy xabarining soxta nusxalaridir. Temir ko‘kraksovut olov, giasint va oltingugurt sifatida tasvirlanadi. U oliy ruhoniyning ko‘krakpechining soxta nusxasidir. Oliy ruhoniyning ko‘krakpechi bir yuz qirq to‘rt ming kishini Urim va Tummim orqali ifodalangan Ilohiylik bilan birlashgan o‘n ikki insoniy javohir sifatida aks ettiradi. Qadimgi giasint to‘q ko‘k-qora yoki xira binafsha rangda bo‘lgan. Islomning ko‘kraksovutidagi giasint Islomning og‘izlaridan (davlat) va dumlaridan (cherkov) chiqadigan tutunga mos keladi.
Enoch being taken into heaven after 300 years of walking with God associates the number 300 with the first angel’s message that arrived in 1798. That message of the first angel was empowered on August 11, 1840, with the fulfillment of the prophecy of five months in Revelation nine. The two periods of five months in the chapter are tied together line upon line. The understanding that the five months of verse five and verse ten are two distinct periods of one hundred and fifty years was only recently recognized. When that truth was recognized, Samson tied the foxes together into one hundred and fifty pairs of foxes.
Xano‘xning Xudo bilan 300 yil yurganidan so‘ng osmonga olinishi 300 sonini 1798-yilda kelgan birinchi farishtaning xabari bilan bog‘laydi. Birinchi farishtaning o‘sha xabari 1840-yil 11-avgustda Vahiy kitobining to‘qqizinchi bobidagi besh oy haqidagi bashoratning amalga oshishi bilan kuch oldi. Bu bobdagi besh oylik ikki davr satr ustiga satr tarzida bir-biriga bog‘langan. Beshinchi va o‘ninchi oyatlarda tilga olingan besh oy har biri bir yuz ellik yildan iborat ikkita alohida davrni anglatishi yaqindagina anglab yetildi. Bu haqiqat anglab yetilganida, Shimsho‘n tulkilarni bir yuz ellik juft qilib bir-biriga bog‘ladi.
In the prophetic history of Samson, (which means the “sun”), the “smoke” that came out of the pit when the key represented by the battle of Nineveh, blotted out the sun with darkness. The Millerites correctly identified the blotting out of the sun by the smoke of the Islamic pit as the covering of the gospel of Christ, as represented by the sun (Samson). There are several other connections with Samson’s testimony and Islam of Revelation chapters nine through eleven.
Shimsho‘n (“quyosh” degan ma’noni anglatadi) haqidagi bashoratli tarixda Naynavo jangi bilan ifodalangan kalit qo‘llanganida chuqurlikdan chiqqan “tutun” quyoshni zulmat bilan to‘sib qo‘ydi. Millerchilar islom chuqurligidan chiqqan tutunning quyoshni to‘sib qo‘yishini quyosh (Shimsho‘n) timsolida ifodalangan Masih xushxabarining to‘sib qo‘yilishi deb to‘g‘ri talqin qildilar. Shimsho‘nning guvohligi bilan Vahiy kitobining to‘qqizinchi–o‘n birinchi boblaridagi islom o‘rtasida yana bir nechta bog‘liqlik mavjud.
The number three is located in the history of Samson by three days the wedding guests were to solve the riddle. Samson interacts with three women: his wife of Timnah, the prostitute and Delilah. The Spirit of the Lord comes upon Samson three times: at the lion, at Ashkelon and Lehi. Samson gives Delilah three false answers before he gives the truth. The number three represents the godhead, along with the counterfeit godhead of the dragon, beast and false prophet and also the threefold makeup of the church triumphant.
Shimsho‘n tarixida uch soni to‘y mehmonlari topishmoqni yechishlari lozim bo‘lgan uch kun orqali namoyon bo‘ladi. Shimsho‘n uch ayol bilan munosabatda bo‘ladi: timnaxlik xotini, fohisha va Dalila. Rabbiyning Ruhi Shimsho‘n ustiga uch marta tushadi: sher bilan to‘qnashganida, Ashqalonda va Laxida. Shimsho‘n Dalilaga haqiqatni aytishidan oldin uch marta yolg‘on javob beradi. Uch soni Ilohiy Uchlikni, shuningdek, ajdarho, yirtqich hayvon va soxta payg‘ambardan iborat soxta uchlikni hamda g‘olib jamoatning uch qismli tarkibini ifodalaydi.
Thirty is the number of a priest, and there were thirty companions who were brought to Samson’s marriage feast. Then Samson wagered thirty sheets and thirty garments if the guests could solve the riddle. At the betrayal of his riddle, Samson slew thirty men of Ashkelon to pay the wager. The number thirty is a prophetic tithe of 300, and aligned with Enoch walking with God for three hundred years, the three hundred foxes which Samson caught and tied together into one hundred and fifty pairs connect with the two prophecies of five months in Revelation nine that are tied together with the methodology of line upon line. Three hundred is a prophetic tithe of three thousand, and three thousand represents a remnant, whether a righteous remnant as represented by those converted at Pentecost, or an unrighteous remnant as represented by those slain by the Levites at the rebellion of the golden calf.
O‘ttiz — ruhoniyni ifodalovchi son; Shimsho‘nning nikoh ziyofatiga esa o‘ttiz nafar hamroh olib kelingan edi. Keyin Shimsho‘n mehmonlar topishmoqni yecha olsalar, o‘ttizta zig‘ir ko‘ylak va o‘ttiz sidra kiyim berishga garov bog‘ladi. Topishmog‘ining siri xiyonat bilan oshkor qilingach, Shimsho‘n garov haqini to‘lash uchun ashqalonlik o‘ttiz kishini o‘ldirdi. O‘ttiz soni 300 ning bashoratga oid ushridir; Xano‘xning uch yuz yil davomida Xudo bilan birga yurganiga uyg‘un ravishda, Shimsho‘n tutib, bir-biriga bog‘lab bir yuz ellik juft qilgan uch yuzta tulki Vahiyning to‘qqizinchi bobidagi satr ustiga satr qo‘yish usuli bilan o‘zaro bog‘langan besh oy haqidagi ikki bashorat bilan bog‘lanadi. Uch yuz soni uch mingning bashoratga oid ushridir, uch ming esa qoldiqni ifodalaydi: xoh Hosil bayramida imon keltirganlar timsolidagi solih qoldiq bo‘lsin, xoh oltin buzoq bilan bog‘liq isyon paytida levilar tomonidan o‘ldirilganlar timsolidagi nosolih qoldiq bo‘lsin.
The rebellion of the golden calf and the converted at Pentecost both align prophetically at the soon-coming Sunday law. One remnant represents a remnant from God’s covenant people and a remnant from those outside the fold of God’s covenant people. The first reference of three thousand in the testimony of Samson is the Jews who took Samson captive to appease the Philistines, and the second is the Philistines. Judgment begins with God’s house, and thereafter with the eleventh-hour workers who are still in Babylon. Samson’s testimony upholds both the symbol of three thousand as a remnant, and it also upholds the sequence of the judgment process. Enoch walked with God for three hundred years, thus representing the remnant of God’s covenant people who do not taste death. That remnant is the one hundred and forty-four thousand who in chapter seven of Revelation are contrasted with the great multitude.
Oltin buzoq bilan bog‘liq isyon ham, Hosil bayramida imonga kelganlar ham bashoriy jihatdan tez orada joriy etiladigan yakshanba qonuni davriga mos keladi. Bir qoldiq Xudoning ahd xalqidan bo‘lgan qoldiqni va Xudoning ahd xalqi qo‘rasidan tashqaridagilar orasidagi qoldiqni ifodalaydi. Shimsho‘nning guvohligida uch ming kishi birinchi bor tilga olinganda, filistlarni tinchlantirish uchun Shimsho‘nni asir olgan yahudiylar, ikkinchi bor esa filistlar nazarda tutiladi. Hukm Xudoning xonadonidan boshlanadi, keyin esa hali ham Bobilda bo‘lgan o‘n birinchi soat ishchilariga o‘tadi. Shimsho‘nning guvohligi uch ming sonining qoldiqni ifodalovchi ramz ekanini ham, hukm jarayonining ketma-ketligini ham tasdiqlaydi. Xano‘x uch yuz yil davomida Xudoga hamroh bo‘lib yashadi va shu tariqa Xudoning ahd xalqidan bo‘lgan, o‘limni totmaydigan qoldiqni ifodaladi. Bu qoldiq — Vahiy kitobining yettinchi bobida ulkan olomonga qarama-qarshi qo‘yilgan bir yuz qirq to‘rt ming kishidir.
A tithe of 300 is 30, which is the symbol of a priest, and further, the number three, as a tithe of thirty, represents the godhead, as well as the counterfeit godhead of the dragon, the beast and the false prophet. Three also represents the threefold division of the church triumphant that is represented by King David who began to reign when he was thirty years old, the priest Joseph who began to serve when he was thirty years old and the prophet and priest Ezekiel who began his twenty-two years of ministry in the thirtieth year of the seventeenth jubilee cycle. As a priest he would be thirty years old.
300 ning o‘ndan bir qismi 30 bo‘lib, bu son kohinning ramzidir; bundan tashqari, o‘ttizning o‘ndan bir qismi bo‘lgan uch soni Ilohiy Uchlikni, shuningdek, ajdaho, maxluq va soxta payg‘ambardan iborat soxta ilohiy uchlikni ifodalaydi. Uch soni, shuningdek, o‘ttiz yoshida hukmronlik qila boshlagan shoh Dovud, o‘ttiz yoshida xizmat qilishni boshlagan kohin Yusuf hamda o‘n yettinchi yubiley davrining o‘ttizinchi yilida o‘zining yigirma ikki yillik xizmatini boshlagan payg‘ambar va kohin Hizqiyo timsolida ifodalangan g‘olib jamoatning uch qismga bo‘linishini ham anglatadi. Kohin sifatida u o‘ttiz yoshda bo‘lar edi.
Each of the three symbolic entities represented as prophet, priest and king receives God’s seal of the seventh-day Sabbath at the waymark that introduces the siege. Two witnesses of death, along with the secondary witness of Jerusalem’s destruction in the year 66, provide three witnesses that the waymark of the siege is a ‘sign.’
Payg‘ambar, ruhoniy va shoh sifatida ifodalangan uch ramziy mavjudotning har biri qamal boshlanishini bildiruvchi yo‘l belgisida Xudoning yettinchi kun Shabbati muhrini oladi. O‘limga oid ikki guvohlik, 66-yilda Quddusning vayron etilishi haqidagi ikkilamchi guvohlik bilan birga, qamalning yo‘l belgisi ‘alomat’ ekanini tasdiqlovchi uch guvohlikni tashkil etadi.
The Waymark of Transition
O‘tish davrining yo‘l belgisi
When the siege begins, God’s threefold church triumphant is sealed, as represented by Lamech. The death of Ezekiel’s wife identifies that at the very same waymark the former covenant people are fully passed by. The waymark identifies the transition from Laodicea unto Philadelphia, which is also portrayed as the church militant transitioning unto the church triumphant, thus becoming the eighth church that is of the seven. That waymark in the Millerite history of the third angel that spanned from October 22, 1844, unto the rebellion of 1863 represented the 1856 time period when both James and Ellen White began to identify the movement as Laodicean. In 1856 the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement. Seven years later the Laodicean Millerite movement ended as the movement became the Laodicean Seventh-day Adventist church.
Qamal boshlanganda, Lamak timsolida ifodalangan Xudoning uch qismdan iborat g‘olib jamoati muhrlanadi. Hizqiyolning xotini vafot etishi aynan o‘sha yo‘l belgisida avvalgi ahd xalqi butunlay chetlab o‘tilishini ko‘rsatadi. Bu yo‘l belgisi Laodikiyadan Filadelfiyaga o‘tishni bildiradi; bu o‘tish kurashuvchi jamoatning g‘olib jamoatga aylanishi sifatida ham tasvirlanadi va shu tariqa u yetti jamoatdan biri bo‘lgan sakkizinchi jamoatga aylanadi. Uchinchi farishtaning 1844-yil 22-oktabrdan 1863-yildagi isyongacha davom etgan millerchilar tarixida bu yo‘l belgisi Jeyms hamda Ellen Uayt harakatni Laodikiya sifatida ta’riflay boshlagan 1856-yil davrini ifodalagan. 1856-yilda Filadelfiya millerchilar harakati Laodikiya millerchilar harakatiga aylandi. Yetti yil o‘tib, bu harakat Laodikiya Yettinchi kun adventistlari jamoatiga aylanishi bilan Laodikiya millerchilar harakati yakun topdi.
That waymark is also typified by 313 when the church of Smyrna ended and the church of Pergamus began. Together 1856’s transition from righteous Philadelphia to unrighteous Laodicea aligns with the transition of righteous Smyrna unto unrighteous Pergamus in 313, and the transition point also identifies the waymark as a sign. The siege begins with a sign, upon several witnesses. When the movement of the third angel which is made up of the one hundred and forty-four thousand is sealed at Lamech’s death, they are sealed and perfectly united as they are lifted up as an ensign, for the first waymark of the prophetic structure of the siege is a sign.
Mazkur yo‘l belgisi Smirna jamoati tugab, Pergam jamoati boshlangan 313-yil timsolida ham ifodalanadi. Birgalikda qaralganda, 1856-yildagi solih Filadelfiyadan nosolih Laodikiyaga o‘tish 313-yildagi solih Smirnadan nosolih Pergamga o‘tishga mos keladi va bu o‘tish nuqtasi mazkur yo‘l belgisining alomat ekanini ham ko‘rsatadi. Bir necha guvohning shahodatiga ko‘ra, qamal alomat bilan boshlanadi. Bir yuz qirq to‘rt ming kishidan iborat uchinchi farishtaning harakati Lamakning o‘limi paytida muhrlanganda, ular bayroq sifatida baland ko‘tarilar ekan, muhrlanadilar va mukammal birlikda bo‘ladilar, chunki qamalning bashoratga oid tuzilmasidagi birinchi yo‘l belgisi alomatdir.
John Palaiologos’ death identifies the waymark of Islam, when eastern Rome is forced into subjection by Islam. The siege and destruction of Jerusalem provide two witnesses of Babylon and Rome. Ezekiel’s period of one and a half years represents Laodiceans who refused to see and hear the warning message of being brought into the captivity of the king of the north. The sign of Cestius represents the Philadelphians that escape the king of the north. Those two signs address the internal prophetic message, as does Lamech’s 777. Line upon line, one class is taken into captivity at the siege and the other class escapes the hand of the king of the north.
Ioann Paleologning o‘limi Islomga oid tarixiy marrani — Sharqiy Rim Islom tomonidan bo‘ysunishga majbur etilgan paytni — belgilaydi. Quddusning qamal qilinishi va vayron etilishi Bobil va Rimga oid ikki guvoh bo‘lib xizmat qiladi. Hizqiyolning bir yarim yillik davri shimol podshohining asirligiga olib ketilishlari haqidagi ogohlantirish xabarini ko‘rish va eshitishni rad etgan laodikiyaliklarni ifodalaydi. Sestiyning belgisi shimol podshohidan qutulib qoladigan filadelfiyaliklarni ifodalaydi. Bu ikki belgi, Lamakning 777 soni singari, ichki bashorat xabariga taalluqlidir. Satr ustiga satr qo‘yilganda, bir toifa qamal paytida asirlikka olib ketiladi, boshqa toifa esa shimol podshohining qo‘lidan qutulib qoladi.
John Palaiologos’ death represents the external prophetic message by identifying the role of Islam at the waymark where those represented by Lamech are sealed. Those who escape and those who are captured in the siege and destruction of Jerusalem emphasize that it is at the alpha waymark of the prophetic period of the siege where character is manifested. Those two classes are represented by the two Lamechs. One class gives a warning to Nashville, and the other class refuses.
Ioann Paleologning vafoti Lamak timsolida ifodalanganlar muhrlanadigan marrada islomning rolini ko‘rsatish orqali tashqi bashorat xabarini ifodalaydi. Quddus qamali va uning vayron etilishi paytida qochib qutulganlar hamda asirga olinganlar fe’l-atvor aynan qamalga oid bashorat davrining alfa marrasida namoyon bo‘lishini ta’kidlaydi. Bu ikki toifa ikki Lamak timsolida ifodalangan. Bir toifa Nashvillni ogohlantiradi, ikkinchi toifa esa bundan bosh tortadi.
And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. Genesis 4:15.
Va Rabbiy unga dedi: «Shunday ekan, kimki Qobilni o‘ldirsa, undan yetti karra qasos olinadi». Va Rabbiy Qobilni uchratgan hech kim uni o‘ldirmasligi uchun unga bir belgi qo‘ydi. Ibtido 4:15.
The Mark of Rebellion
Isyon tamg‘asi
Cain received the mark of his rebellion. The mark of his rebellion was understood as a warning to mankind, that if they should kill Cain, they would receive God’s sevenfold judgment. In one sense the mark can be understood as God providing a protection for Cain, but prophetically it aligns with the warning mark of rebellion in the last book of the Bible. The mark of the beast in the omega book of Revelation was typified by Cain’s mark of rebellion in the alpha book of Genesis. The warning implicit in Cain’s mark is that any who demonstrate the same character as Cain would also be rejected and judged by God. The mark upon Cain aligns with the mark of the beast, and the warning emphasizes the command not to copy Cain’s rebellion of murdering his brother, which in Revelation is represented as the image of the beast. Copying Cain’s action is to form an image of Cain. Cain was given a sevenfold executive judgment, and in the sixth generation from Cain, Lamech identified that he had repeated the sin of his father, but that his judgment would be seven times seventy.
Qobil o‘z isyonining tamg‘asini oldi. Uning isyon tamg‘asi insoniyatga Qobilni o‘ldirganlar Xudoning yetti karra jazo hukmiga duchor bo‘lishlari haqidagi ogohlantirish sifatida tushunilgan. Bir ma’noda bu tamg‘ani Xudo Qobilni himoyaga olishi deb tushunish mumkin, biroq bashorat nuqtayi nazaridan u Muqaddas Kitobning so‘nggi kitobidagi ogohlantiruvchi isyon tamg‘asiga mos keladi. Omega kitobi bo‘lgan Vahiydagi maxluq tamg‘asi alfa kitobi bo‘lgan Ibtidodagi Qobilning isyon tamg‘asi orqali oldindan timsol etilgan edi. Qobilning tamg‘asi zamiridagi ogohlantirish shuki, Qobilnikidek fe’l-atvorni namoyon etgan har bir kishi ham Xudo tomonidan rad etilib, hukm qilinadi. Qobilga qo‘yilgan tamg‘a maxluq tamg‘asiga mos keladi va bu ogohlantirish Qobilning o‘z birodarini o‘ldirishdan iborat bo‘lgan hamda Vahiyda maxluqning tasviri sifatida ifodalangan isyoniga taqlid qilmaslik haqidagi amrni ta’kidlaydi. Qobilning qilmishiga taqlid qilish Qobilning tasvirini yaratish demakdir. Qobilga yetti karra jazoni ijro etish haqidagi hukm berilgan edi va Qobildan sanalganda oltinchi avlod vakili bo‘lgan Lamak otasining gunohini takrorlaganini, ammo o‘ziga chiqariladigan jazo hukmi yetti karra yetmish bo‘lishini qayd etdi.
And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:23, 24.
Va Lamak o‘z xotinlari Oda va Zilloga dedi: Ovozimni eshitinglar; ey Lamakning xotinlari, so‘zlarimga quloq solinglar: zero, meni yaralagani uchun bir odamni, menga ozor yetkazgani uchun bir yigitni o‘ldirdim. Agar Qobil uchun yetti karra qasos olinsa, albatta, Lamak uchun yetmish yetti karra qasos olinadi. Ibtido 4:23, 24.
The previous verse is the first of only three times that numbers in God’s Word are set forth in terms of multiplication. The last is as the first.
Avvalgi oyat Xudoning Kalomida sonlar ko‘paytma shaklida ifodalangan atigi uch o‘rinning birinchisidir. Oxirgisi birinchisi kabidir.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Shunda Butrus uning oldiga kelib: «Rabbim, birodarim menga qarshi gunoh qilsa, uni necha martagacha kechirishim kerak? Yetti martagachami?» — deb so‘radi. Iso unga shunday dedi: «Senga aytaman: yetti martagacha emas, balki yetmish karra yetti martagacha». Matto 18:21, 22.
Seventy times seven is four hundred and ninety, and there are three four-hundred-and-ninety-year periods in sacred history, and each represents a period of probationary time. There are four hundred and ninety years represented for the sanctuary, for the kings and for the host. The period for the kings began with Saul’s anointing in 1097 BC and continued unto Nebuchadnezzar’s first siege, when Daniel was taken captive in 607 BC.
Yetmish karra yetti to‘rt yuz to‘qsonga teng, muqaddas tarixda esa to‘rt yuz to‘qson yillik uchta davr mavjud bo‘lib, ularning har biri sinov muddatini ifodalaydi. Muqaddas maskan uchun ham, shohlar uchun ham, lashkar uchun ham to‘rt yuz to‘qson yillik davr ko‘rsatilgan. Shohlar uchun belgilangan davr miloddan avvalgi 1097-yilda Shoulga moy surtilishi bilan boshlanib, miloddan avvalgi 607-yilda Doniyor asirga olingan paytdagi Navuxadnazarning birinchi qamaligacha davom etgan.
The four hundred and ninety years of probationary time allotted to the sanctuary began with the dedication of Solomon’s temple in 1006 BC and continued unto the dedication of the post-exile temple in 516 BC. For the host the four hundred and ninety years was from 457 BC unto 34 AD.
Muqaddas maskan uchun ajratilgan to‘rt yuz to‘qson yillik sinov muddati miloddan avvalgi 1006-yilda Sulaymon ma’badining Xudoga bag‘ishlanishi bilan boshlanib, miloddan avvalgi 516-yilda surgundan keyingi ma’badning Xudoga bag‘ishlanishigacha davom etdi. Lashkar uchun esa bu to‘rt yuz to‘qson yillik muddat miloddan avvalgi 457-yildan milodiy 34-yilgacha davom etdi.
Beginning with Cain’s sevenfold warning judgment message and mark, unto Lamech’s seventy times sevenfold represents a symbolic four-hundred-and-ninety-year probationary period. The rebellion represented by the mark of Cain is represented as progressively escalating, in agreement with God’s motivation for sending the flood.
Qobilning yetti baravar jazo haqidagi ogohlantiruvchi hukm xabari va belgisidan boshlanib, Lamakning yetmish karra yetti baravar jazosigacha bo‘lgan oraliq ramziy ma’nodagi to‘rt yuz to‘qson yillik sinov muddatini ifodalaydi. Qobilning belgisi bilan ifodalangan isyonning tobora kuchayib borishi tasvirlanadi, bu esa Xudoni to‘fon yuborishga undagan sababga muvofiq keladi.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. Genesis 6:5–7.
Xudo yer yuzida insonning yovuzligi nihoyatda kuchayganini va uning qalbidagi har bir o‘y-niyat doimo faqat yovuzlikdan iborat ekanini ko‘rdi. Egamiz yer yuzida insonni yaratganiga pushaymon bo‘ldi va qalbi iztirobga to‘ldi. Egamiz dedi: «O‘zim yaratgan insonni yer yuzidan qirib tashlayman — insonni ham, hayvonlarni ham, sudralib yuruvchilarni ham, osmon qushlarini ham; chunki ularni yaratganimga pushaymonman». Ibtido 6:5–7.
The Lamech of Cain’s sixth generation is set forth as a marked class of rebels in contrast with the Lamech of the line of Seth. Both Lamechs’ testimonies identify a close of probation: one by the expression of 490, and the other by his death. Both contain numerical symbolism that is directly associated with the threefold makeup of the church triumphant. Cain’s Lamech aligns with the three 490-year periods for the kings, the sanctuary and the host, and Seth’s Lamech contains the seal of seven for the prophet, priest and king. Seth’s Lamech is the second of the three angels of Revelation fourteen, and Cain’s Lamech is the third angel that presents the warning of the beast, his image, the mark and the number of his name. Revelation fourteen, verses 9/11 identify those that receive the curse of Cain.
Qobilning oltinchi avlodidagi Lamak Shis naslidagi Lamakdan farqli o‘laroq, tamg‘alangan isyonchilar toifasi sifatida ko‘rsatiladi. Ikkala Lamakning ham guvohliklari sinov muddatining tugashini ko‘rsatadi: biri 490 sonining ifodalanishi bilan, ikkinchisi esa o‘z o‘limi bilan. Har ikkalasida ham g‘olib jamoatning uch qismli tarkibi bilan bevosita bog‘liq bo‘lgan sonlar ramziyligi mavjud. Qobil naslidagi Lamak shohlar, muqaddas maskan va lashkarga tegishli uchta 490 yillik davrga mos keladi, Shis naslidagi Lamak esa payg‘ambar, ruhoniy va shohga tegishli yetti sonining muhrini o‘zida mujassam etadi. Shis naslidagi Lamak — Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning ikkinchisi, Qobil naslidagi Lamak esa hayvon, uning tasviri, tamg‘a va uning ismining soni haqidagi ogohlantirishni yetkazuvchi uchinchi farishtadir. Vahiy kitobining o‘n to‘rtinchi bobidagi 9/11-oyatlar Qobilning la’natiga duchor bo‘ladiganlarni ko‘rsatadi.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Ularning ortidan uchinchi farishta ergashib, baland ovoz bilan shunday dedi: Kimki yirtqich hayvonga va uning tasviriga sajda qilsa hamda peshanasiga yoki qo‘liga uning tamg‘asini olsa, o‘sha kishi Xudoning qahr-g‘azab sharobidan ichadi; bu sharob Uning g‘azab kosasiga hech narsa aralashtirilmay quyilgandir. U muqaddas farishtalar huzurida va Qo‘zi huzurida olov va oltingugurt bilan azoblanadi. Ularning azobidan chiqqan tutun abadulabad ko‘tarilib turadi; yirtqich hayvonga va uning tasviriga sajda qiluvchilar hamda uning nomi tamg‘asini olgan har bir kishi kecha-yu kunduz orom topmaydi. Vahiy 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Vahiy 15:2 da Shit naslidan bo‘lgan Lamak kimlarning timsoli ekani ko‘rsatilgan:
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. Revelation 15:2.
Va men olov bilan qorishgan shisha dengizga o‘xshash bir narsani ko‘rdim: yirtqich hayvon ustidan, uning tasviri ustidan, uning tamg‘asi ustidan va uning ismining soni ustidan g‘alaba qozonganlar qo‘llarida Xudoning arfalari bilan shisha dengiz ustida turardilar. Vahiy 15:2.
Seth’s Lamech marks the closed door by his death. Cain’s Lamech marks the closed door four hundred and ninety years of probationary time. Cain’s mark was to be seen as a warning against a character that manifested three primary prophetic attributes. He refused to enter into the worship of God according to God’s direction; he manifested a jealous rage and murdered his younger brother and thirdly, he refused to repent.
Shit naslidan bo‘lgan Lamak o‘z o‘limi bilan eshikning yopilganini bildiradi. Qobil naslidan bo‘lgan Lamak esa to‘rt yuz to‘qson yillik sinov muddati bilan eshikning yopilganini bildiradi. Qobilning tamg‘asiga bashoratga oid uchta asosiy xususiyatni namoyon etgan fe’l-atvordan ogohlantirish sifatida qaralishi lozim edi. U Xudoning ko‘rsatmasiga muvofiq Unga topinishdan bosh tortdi; hasadga to‘la qahr-g‘azabini namoyon etib, o‘z ukasini o‘ldirdi va uchinchidan, tavba qilishni rad etdi.
Cain had broken the first table of the Ten Commandments which identifies mankind’s relation to God and the second table identifies mankind’s relationship to mankind. The mark of his rebellion identified him as lawless, with no repentance. Cain and Lamech identify the closed door of the third angel at the soon-coming Sunday law. Enoch, Methuselah, Lamech and Noah represent the history that begins with the arrival of the first angel, represented by Enoch, the arrival of Lamech as the second angel, the arrival of Methuselah as the midnight cry that empowers the second angel’s message of Lamech and then Noah as the third angel identifies the closed door of the flood.
Qobil O‘n amrning insoniyatning Xudoga munosabatini belgilab beruvchi birinchi lavhasidagi amrlarni buzgan edi; ikkinchi lavha esa insonlarning bir-biriga munosabatini belgilab beradi. Uning isyon tamg‘asi uni tavba qilmagan qonunbuzar sifatida ko‘rsatib turardi. Qobil va Lamak tez orada joriy etiladigan yakshanba qonuni paytida uchinchi farishtaning yopiq eshigini ifodalaydi. Xano‘x, Matushaloh, Lamak va Nuh Xano‘x timsolida ifodalangan birinchi farishtaning kelishi bilan boshlanadigan tarixni aks ettiradi: Lamak ikkinchi farishta sifatida keladi, Matushaloh esa Lamakning ikkinchi farishta xabariga kuch beruvchi yarim tun hayqirig‘i sifatida keladi, so‘ngra Nuh uchinchi farishta sifatida to‘fonning yopiq eshigini ifodalaydi.
Lamech died five years before the flood and identifies that five symbolic years before the door closes at the soon-coming Sunday law. It is at the Lamech’s death of 777 that the sealing of church triumphant is accomplished. Then seven days before the door was supernaturally closed on the ark, the animals began to go into the ark.
Lamak to‘fondan besh yil oldin vafot etgan bo‘lib, bu tez orada joriy etiladigan yakshanba qonuni paytida eshik yopilishidan oldingi o‘sha besh ramziy yilni bildiradi. Aynan Lamak 777 yoshida vafot etgan paytda g‘olib jamoatning muhrlanishi yakunlanadi. So‘ngra, kemaning eshigi g‘ayritabiiy tarzda yopilishidan yetti kun oldin, hayvonlar kemaga kira boshladi.
The day that Methuselah died was the first of those seven days. The last warning before the door closed was the twofold message of a visual presentation of animals accompanied with the fulfillment of a prophecy that had been sounded throughout the history of the oldest man that ever died. That prophecy was contained in the name of Methuselah which means ‘when he dies, it shall come.’
Matushaloh vafot etgan kun o‘sha yetti kunning birinchisi edi. Eshik yopilishidan oldingi so‘nggi ogohlantirish ikki qismli xabardan iborat edi: hayvonlarning ko‘z o‘ngida namoyon bo‘lishi hamda bunga hamroh ravishda, vafot etgan barcha insonlar orasida eng uzoq umr ko‘rgan kishining butun hayoti davomida yangrab kelgan bashoratning ro‘yobga chiqishi. Bu bashorat Matushaloh ismida mujassam edi; bu ism ‘u vafot etganda, bu keladi’ degan ma’noni anglatadi.
The final warning message for mankind must of prophetic necessity be a twofold message as represented by the seven days of migrating animals that began with the death of Methuselah in fulfillment of Enoch’s prophecy that was proclaimed through the name of his son. The seven days of animal migration identify the twofold message of Methuselah’s death and the migrating animals as the sealing message of the third angel. Jesus always illustrates the end with the beginning, and in Revelation the third angel of Revelation eighteen is joined by the second voice of verse four, just as the midnight cry joined the second angel’s message. The final warning message is always set forth as an internal and external message as represented by the prophetic relationship of the churches and the seals in the book of Revelation. The final warning message in Daniel eleven is the message of the north and the east. Methuselah and the migrating animals were the twofold final warning message in the time of Noah.
Insoniyatga atalgan so‘nggi ogohlantirish xabari, Xano‘x o‘z o‘g‘lining ismi orqali e’lon qilgan bashoratning ro‘yobi bo‘lmish Matushalohning vafoti bilan boshlangan hayvonlarning yetti kunlik ko‘chishida ifodalanganidek, bashorat taqozosiga ko‘ra ikki qismdan iborat bo‘lishi shart. Hayvonlarning yetti kunlik ko‘chishi Matushalohning vafoti va ko‘chayotgan hayvonlardan iborat ikki qismli xabarning uchinchi farishtaning muhrlash xabari ekanini ko‘rsatadi. Iso doimo oxirni boshlanish orqali tasvirlaydi va Vahiy kitobida, xuddi yarim tunda yangragan hayqiriq ikkinchi farishtaning xabariga qo‘shilgani kabi, o‘n sakkizinchi bobdagi uchinchi farishtaga to‘rtinchi oyatdagi ikkinchi ovoz qo‘shiladi. Vahiy kitobidagi jamoatlar va muhrlar o‘rtasidagi bashoriy munosabatda ifodalanganidek, so‘nggi ogohlantirish xabari har doim ichki va tashqi xabar sifatida taqdim etiladi. Doniyor kitobining o‘n birinchi bobidagi so‘nggi ogohlantirish xabari shimol va sharq xabaridir. Matushaloh va ko‘chayotgan hayvonlar Nuh davridagi ikki qismli so‘nggi ogohlantirish xabari edi.
The death of Lamech with the mark of 777 aligns with the beginning of the siege, when Ezekiel’s wife died. It is there that the faithful, represented by the line of Seth, are sealed, and it is also there that those represented by the line of Cain receive the mark. Enoch was the seventh from Adam and he represents the alpha waymark in a period that ends with both the last and the first generation represented by the number eight. Both Lamechs identify the close of probation, and Lamech’s death represents a closed door of probation at the beginning of the siege.
Lamakning 777 belgisi bilan bog‘liq o‘limi qamalning boshlanishiga, ya’ni Hizqiyoning xotini vafot etgan paytga to‘g‘ri keladi. Aynan shu paytda Shit nasli timsolida ifodalangan sodiqlar muhrlanadilar va Qobil nasli timsolida ifodalanganlar ham aynan shu paytda belgi oladilar. Xano‘x Odam Atodan boshlab hisoblaganda yettinchi edi va u yakunida ham so‘nggi, ham birinchi avlod sakkiz raqami bilan ifodalanadigan davrning alfa yo‘l belgisini ifodalaydi. Har ikkala Lamak sinov muddatining tugashini ko‘rsatadi, Lamakning o‘limi esa qamal boshlanishida sinov muddati eshigining yopilganini ifodalaydi.
Enoch was the alpha of the prophetic history and he must of prophetic necessity identify an omega of prophetic history. That omega is represented by the eight souls who went from the old world unto the new world without tasting of death. Enoch and the eight souls did not see death before they arrived in the new earth. The old world ended in the seven days of animal migration and the new world began with seven days of no rain. Then beginning on the 17th day, for five months there was nothing but rain until God restrained the rain at the end of the five months on the seventeenth day.
Xano‘x bashorat tarixining alfasi edi va u bashoriy zaruratga ko‘ra bashorat tarixining omegasini ham ko‘rsatib berishi lozim. Bu omega o‘limni tatimay, eski dunyodan yangi dunyoga o‘tgan sakkiz jon timsolida namoyon bo‘ladi. Xano‘x ham, o‘sha sakkiz jon ham yangi yerga yetib borgunlariga qadar o‘limni ko‘rmadilar. Eski dunyo hayvonlar ko‘chib o‘tgan yetti kun davomida nihoyasiga yetdi, yangi dunyo esa yomg‘ir yog‘magan yetti kun bilan boshlandi. So‘ng 17-kundan boshlab besh oy davomida faqat yomg‘ir yog‘di; bu hol Xudo besh oyning oxirida, o‘n yettinchi kuni yomg‘irni to‘xtatguniga qadar davom etdi.
Five Months
Besh oy
There are two witnesses to five months in Revelation nine and there are three distinct time prophecies in the chapter. The first five months is set forth in verse five; the second five months is in verse ten and the three hundred and ninety-one years and fifteen days is located in verse fifteen. Verses 5, 10 and 15 identify the time prophecy of Islam with two witnesses of five months at the beginning of the prophetic period. Verses 5 and 10 both identify a period of five months, so line upon line verse five and verse ten add up to fifteen. So, the first five months is 15 and the three hundred and ninety-one years and fifteen days is set forth in verse 15. The sequence and structure of verses 5, 10 and 15 identify two fifteens, and in the first two verses that together add up to fifteen, there are two one-hundred-and-fifty-year time prophecies.
Vahiy kitobining to‘qqizinchi bobida besh oyga oid ikki guvoh bor va bu bobda vaqtga oid uchta alohida bashorat mavjud. Birinchi besh oy beshinchi oyatda bayon qilingan; ikkinchi besh oy o‘ninchi oyatda, uch yuz to‘qson bir yil va o‘n besh kun esa o‘n beshinchi oyatda keltirilgan. 5-, 10- va 15-oyatlar bashorat davrining boshidagi besh oyga oid ikki guvoh orqali Islomga oid vaqt bashoratini belgilab beradi. 5- va 10-oyatlarning har ikkalasi ham besh oylik davrni ko‘rsatadi, shu bois satr ustiga satr qo‘yilganda, beshinchi va o‘ninchi oyatlarning yig‘indisi o‘n besh bo‘ladi. Shunday qilib, birinchi besh oy 15 ga teng, uch yuz to‘qson bir yil va o‘n besh kun esa 15-oyatda bayon qilingan. 5-, 10- va 15-oyatlarning ketma-ketligi va tuzilishi ikkita o‘n besh sonini ko‘rsatadi; birgalikda o‘n beshni hosil qiladigan dastlabki ikki oyatda esa bir yuz ellik yillik ikkita vaqt bashorati mavjud.
Verse fifteen gives the time prophecy of three hundred and ninety-one years and fifteen days. Christ has woven fifteen into three verses, and using the prophetic time set forth within those very same verses, He made a distinction between the number 15 represented by adding verses five and ten, in order to create a doubling of fifteen when aligned with verse fifteen. Then Christ ended all three interconnected prophecies with fifteen days.
O‘n beshinchi oyatda uch yuz to‘qson bir yil va o‘n besh kunlik muddat haqidagi bashorat berilgan. Masih o‘n besh sonini uchta oyatga singdirgan va aynan shu oyatlarning o‘zida bayon etilgan bashorat vaqtidan foydalanib, beshinchi va o‘ninchi oyatlarni qo‘shish orqali ifodalangan 15 sonini alohida ajratib ko‘rsatgan; bundan maqsad uni o‘n beshinchi oyat bilan uyg‘unlashtirganda o‘n beshning ikki karra ifodalanishini hosil qilish edi. So‘ng Masih o‘zaro bog‘liq bo‘lgan ushbu uchala bashoratni ham o‘n besh kun bilan yakunlagan.
The key of the chapter is the battle of Nineveh in 627, followed five years later in 632 by the death of Mohammed that begins the first five-month prophecy. Ten years after the death of Mohammed the armies of Persia were destroyed in agreement with Mohammed’s prediction that the two powers of Persia and Rome would both be defeated. Revelation nine therefore begins with a line of history at the battle of Nineveh between Persia and Rome. Then five years later Mohammed dies, thus beginning the one hundred and fifty years of verse five. Ten years later Persia is defeated at the battle of Nahavand in 642. Islam called the battle of Nahavand, “the victory of victories.” The first fifteen years of Revelation nine represent a period of five years followed by ten. The last time prophecy concluded on August 11, 1840. Ten days before the event, Josiah Litch published his updated prediction of the cessation of the Ottoman supremacy. The last fifteen days of Islam of Revelation chapter nine are divided by the work of Josiah Litch, into five days, followed by ten days, for Jesus always illustrates the end with the beginning.
Bobni tushunishning kaliti 627-yildagi Naynavo jangidir; undan besh yil o‘tib, 632-yilda Muhammad vafot etadi va shu bilan birinchi besh oylik bashorat davri boshlanadi. Muhammadning vafotidan o‘n yil o‘tgach, uning Fors va Rim davlatlarining har ikkisi ham mag‘lub etilishi haqidagi bashoratiga muvofiq, Fors qo‘shinlari tor-mor qilindi. Shunday qilib, Vahiy kitobining to‘qqizinchi bobi tarixiy voqealar silsilasini Fors bilan Rim o‘rtasidagi Naynavo jangidan boshlaydi. So‘ng besh yil o‘tgach, Muhammad vafot etadi va shu tariqa beshinchi oyatda tilga olingan bir yuz ellik yillik davr boshlanadi. Yana o‘n yil o‘tgach, 642-yilda Fors Nahovand jangida mag‘lubiyatga uchraydi. Islom Nahovand jangini “g‘alabalar g‘alabasi” deb atagan. Vahiy kitobining to‘qqizinchi bobidagi dastlabki o‘n besh yil avval besh yillik, so‘ng esa o‘n yillik davrni ifodalaydi. Vaqtga oid so‘nggi bashorat 1840-yil 11-avgustda o‘z nihoyasiga yetdi. Bu voqeadan o‘n kun oldin Josiah Litch Usmonlilar hukmronligining tugashi haqidagi yangilangan bashoratini chop etdi. Vahiy kitobining to‘qqizinchi bobida Islomga oid so‘nggi o‘n besh kun Josiah Litchning faoliyati orqali avval besh kunlik, undan keyin esa o‘n kunlik davrga bo‘linadi, chunki Iso har doim yakunni boshlanish orqali tasvirlaydi.
We will continue these things in the next article.
Bu masalalar muhokamasini keyingi maqolada davom ettiramiz.