In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Ishayo yigirma sakkizinchi bobda “Quddus” ustidan “hukmronlik qiluvchi masxarachi kishilar” “Efrayimning mastlari” hamda “kibr toji” sifatida tasvirlangan. “Toj” rahbarlikni, “kibr” esa shaytoniy tabiatni anglatadi.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.
Mastlar Xudoning ulug‘vorlik “toj”iga aylanadigan qoldiq (“qoldiq”) bilan qarama-qarshi qo‘yiladi, chunki keyingi yomg‘ir davrida Rabbiy xochda “inoyat shohligi”ni barpo etishi orqali timsollanganidek, O‘zining “ulug‘vorlik shohligi”ni barpo etadi. Xochdagi inoyat shohligi Yakshanba qonuni paytidagi ulug‘vorlik shohligini timsollaydi. Keyingi yomg‘ir 9/11 da, bir yuz qirq to‘rt mingning muhrlanishi va tiriklarning hukmi boshlanganda boshlangan.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Men hamma narsa o‘z oldidagi yaqinlashib kelayotgan inqirozga qattiq tikilib, fikrlarini unga tomon zo‘r berib cho‘zayotganini ko‘rdim. Isroilning gunohlari oldindan hukmga olib borilishi kerak. Har bir gunoh muqaddas maskanda e’tirof etilishi lozim, shundan keyin ish oldinga siljiydi. Bu hozir qilinishi kerak. Musibat vaqtida qoldiq shunday faryod qiladi: Ey Xudoyim, ey Xudoyim, nega Sen meni tark etding?”
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Keyingi yomg‘ir pok bo‘lganlarning ustiga yog‘moqda — shunda ularning barchasi uni ilgarigidek qabul qiladi.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“To‘rt farishta qo‘yib yuborganida, Masih O‘z shohligini o‘rnatadi. Qo‘lidan kelgan barcha ishni qilayotganlardan boshqa hech kim keyingi yomg‘irni qabul qilmaydi. Masih bizga yordam berar edi. Barchamiz Xudoning inoyati bilan, Isoning qoni orqali g‘olib bo‘la olardik. Butun osmon bu ish bilan qiziqadi. Farishtalar ham qiziqadilar.” Spalding and Magan, 3.
The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.
Vahiy kitobidagi to‘rt shamol Ishayo tomonidan ham sharq shamoli kunida tiyib turilgan qattiq shamol sifatida tasvirlanadi; xuddi Vahiydagi nizoning to‘rt shamoli to‘rt farishta tomonidan jilovlab turilgani kabi. Opa Uayt tomonidan bu to‘rt shamol “bo‘shanishga urinayotgan g‘azablangan ot” deb ta’riflanib, “o‘lim va vayronagarchilik” keltiruvchi kuch sifatida aniqlanadi. To‘rt shamol bosqichma-bosqich qo‘yib yuboriladi: avval 9/11 dan boshlab, so‘ng Yakshanba qonuni paytida keskin kuchaytiriladi, va nihoyat insoniyatning sinov muddati tugaganda butunlay bo‘shatiladi.
Released and Restrained
Ozod Qilingan va Tizginlangan
The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.
Xudoning sirining nihoyasiga yetishini e’lon qiladigan yettinchi karnay, ya’ni uchinchi voy, Islom ozod qilib yuborilgan, so‘ngra esa 9/11 dan keyin George W. Bush tomonidan bashoratli tarzda tiyib qo‘yilgan paytda, 9/11 da bashoratli ravishda chalindi. Islomning onasi — Ismoilning onasi Hojar — tiyib turish va ozod etib yuborishning timsolidir. U Sora tomonidan Ibrohim bilan farzand ko‘rishi uchun ozod qilindi; so‘ngra rashk sababli Sora tomonidan tiyib qo‘yildi, buning oqibatida Hojar qochib ketdi, toki farishta Hojarning qochishini to‘xtatib, unga qaytishni buyurgunicha. Ishoq tug‘ilgandan keyin, Hojar bilan Soraning nizosi Ibrohim cho‘rini haydab yuborguncha davom etdi va shu tariqa uning ustiga yana bir to‘siq qo‘yildi.
The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.
Islomning to‘rtta farishtasi Vahiy kitobining to‘qqizinchi bobi o‘n beshinchi oyatidagi uch yuz to‘qson bir yil va o‘n besh kunlik bashoratning boshida qo‘yib yuborildi va so‘ngra 1840-yil 11-avgust kuni jilovlandi.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Oltinchi farishta karnay chaldi, va men Xudoning oldida turgan oltin qurbongohning to‘rt shoxidan bir ovozni eshitdim. U karnayga ega bo‘lgan oltinchi farishtaga shunday dedi: Buyuk Furot daryosida bog‘lab qo‘yilgan to‘rt farishtani yechib yubor. Shunda insonlarning uchdan bir qismini o‘ldirish uchun bir soatga, bir kunga, bir oyga va bir yilga tayyorlab qo‘yilgan to‘rt farishta yechib yuborildi. Vahiy 9:13–15.
After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.
Uchinchi voy bo‘lgan Islom 11-sentabr hujumida tashlanib hujum qilish uchun qo‘yib yuborilgach, George W. Bush terrorizmga qarshi butunjahon urushini boshlab, Islomga tiyib turuvchi cheklov o‘rnatdi. Islomning timsoli bo‘lgan Ismoilning ilk bor zikr etilishi, Ismoil avlodlari har bir odamga qarshi bo‘lishini va har bir odam ham ularga qarshi bo‘lishini ko‘rsatadi.
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 atagin, chunki Egamiz sening musibatingni eshitdi. U yovvoyi bir odam bo‘ladi; uning qo‘li hammaga qarshi, hammaning qo‘li esa unga qarshi bo‘ladi; va u barcha birodarlarining ro‘parasida yashaydi.” Ibtido 16:11, 12.
Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.
Islom dunyoning oxiridagi shunday qudratdirki, unga qarshi “har bir odamning qo‘li” bo‘ladi, va Islom ham har bir odamga qarshi bo‘ladi; xuddi bugun bu mutlaqo ro‘yobga chiqayotganidek. Bashorat timsoli sifatida Islomning alohida vazifasi jahon urushini yuzaga keltirishdir. Bu mavzu Ilyos, Yahyo Cho‘mdiruvchi haqidagi rivoyat orqali tasdiqlanadi va Vahiy kitobida “xalqlarning g‘azablanishi” sifatida tasvirlanadi.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Bu yerda tilga olingan ‘o‘sha musibat vaqtining boshlanishi’ balolarning yog‘dirila boshlanish vaqtiga taalluqli emas, balki ular yog‘dirilishidan sal oldingi qisqa davrga, Masih muqaddasxonada bo‘lib turgan paytga taalluqlidir. O‘sha vaqtda, najot ishi yakunlanib borar ekan, yer yuziga musibat kelib turgan bo‘ladi, xalqlar g‘azablangan bo‘ladilar, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasliklari uchun tiyib turiladilar. O‘sha vaqtda uchinchi farishtaning baland ovoziga qudrat berish va azizlarni yetti oxirgi balo yog‘diriladigan davrda bardosh berishga tayyorlash uchun ‘kechki yomg‘ir’, ya’ni Rabbiyning huzuridan keladigan tetiklanish keladi.” Early Writings, 85.
In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.
«Kunlar»da, ya’ni keyingi yomg‘ir yog‘ayotgan paytda, Masih Doniyor kitobida tasvirlanganidek, O‘zining shon-shuhrat Shohligini barpo etadi.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Va bu podshohlar davrida osmon Xudosi hech qachon vayron qilinmaydigan bir shohlikni tiklaydi; va bu shohlik boshqa xalqqa topshirilmaydi, balki u ana shu shohliklarning barchasini parchalab, yo‘q qiladi, va o‘zi abadiy turadi. Doniyor 2:44.
In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”
Masih O‘zining ulug‘vorlik shohligini barpo etadigan “kunlar”da, Masihga tegishlilarning ulug‘vorlik “toji” mag‘rurlik “toji”ni kiygan mastlarga qarama-qarshi qo‘yiladi. Habakkukning yozilib, “taxtalar” ustiga ravshan qilib bitilishi lozim bo‘lgan “vahiy”si Adventizmning poydevor haqiqatlari haqidagi tarixiy guvohlikni yorqin tarzda tasvirlaydi. Habakkukning guvohligida Yoelning “mag‘rurlik” yoki “ulug‘vorlik”ka mansub ikki toifasi imon orqali oqlanganlar yoki mag‘rurlikda ko‘tarilganlar sifatida ifodalanadi. Ikkinchi bobning to‘rtinchi oyati bu ikki toifaga murojaat qiladi va ular Farziy hamda Boj yig‘uvchining mumtoz misoliga parallel keladi. Boj yig‘uvchi oqlanib uyiga qaytdi, Farziyning esa “joni” “to‘g‘ri emas”, chunki u “mag‘rurlikda ko‘tarilgandir.”
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Mana, mag‘rurlangan kishining ruhi unda to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi. Habakkuk 2:4.
In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”
Keyingi oyatda Xabaqquq qalblari mag‘rurlik bilan ko‘tarilgan tabaqani mastlar deb ta’riflaydi; shu tariqa Ishayo va Xabaqquq tilga olgan mastlarni “mag‘rurlik” bilan bog‘laydi.
Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.
Haqiqatan ham, sharob tufayli u gunoh qiladi; u mag‘rur odamdir, uyida tinchimaydi; u o‘z nafsini do‘zax kabi kengaytiradi, o‘lim kabidir va hech qachon qanoatlanmaydi; balki barcha xalqlarni o‘ziga yig‘adi va barcha elatlarni o‘z oldiga to‘playdi. Habakkuk 2:5.
It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.
Habakkukdagi ushbu oyatlar nafaqat Milleriylar tarixida bajo bo‘lganini, balki ularning bajo bo‘lishi Ellen White hamda adventizmning ilk kashshoflari uchun umumiy bir mavzu bo‘lganini yodda tutish joizdir. Milleriylar tarixining to‘rtinchi oyatida ifodalangan imon orqali oqlanganlar, kutish vaqtini ham, Boburning qulaganini e’lon qiluvchi ikkinchi farishta xabarining kelishini ham belgilagan birinchi umidsizlik inqiroziga bardosh berganlar edi. Milleriylar o‘sha sinovli tarix ichida ilgari tarixan protestantlar bo‘lgan ahd xalqining Boburning qizlariga aylanganini tushunib yetdilar. O‘sha protestantlar Sardis jamoati bilan ifodalangan protestantlar edi; bu esa ahd xalqini ifodalaydi, chunki ularda “nom” bor edi — bu ham fe’l-atvorning, ham ahdiy munosabatning timsoli edi — biroq ular o‘lik edilar.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Sardisdagi jamoatning farishtasiga yoz: Xudoning yetti Ruhiga va yetti yulduzga ega bo‘lgan Zot shunday demoqda: Men sening ishlaringni bilaman; sen tiriksan, degan noming bor, ammo o‘liksan. Vahiy 3:1.
In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.
1844-yilda 19-aprelda boshlanib, keyinchalik 22-oktabrda yakunlangan sinov jarayonida — bu sinovdan o‘ta olmaganlar mag‘rurlikda yuksaldilar, va agar biz faqat beshinchi oyatdan keyingi oyatlarni o‘qisak, u yerda insoniy mag‘rurlikning xususiyati papalik kibr-u havosi va o‘zini ulug‘lashining bir tasviri bilan namoyon etilganini ko‘ramiz. Bu yigirmanchi oyatda nihoyasiga yetadi: Egamiz O‘zining muqaddas ma’badidadir; butun yer yuzi Uning huzurida sukut saqlasin.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ammo Egamiz O‘zining muqaddas ma’badidadir; butun yer yuzi Uning oldida sukut saqlasin. Habakkuk 2:20.
Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.
Habakkuk kitobining ikkinchi bobidagi ikkinchi oyat 1844-yil 19-apreldagi birinchi umidsizlikni ko‘rsatadi, bob esa yigirmanchi oyat bilan yakunlanadi; bu oyat Rabbiyning O‘z ma’badiga to‘satdan kelgan 1844-yil 22-oktabr sanasini aniq belgilaydi.
Four Comings on October 22, 1844 (line upon line)
1844-yil 22-oktabrdagi To‘rt Kelish (satrma-satr)
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Masihning muqaddas maskanni poklash uchun bizning oliy ruhoniyimiz sifatida eng muqaddas joyga kelishi, Doniyor 8:14 da ko‘rsatilganidek; Inson O‘g‘lining Qadimiy Zot huzuriga kelishi, Doniyor 7:13 da taqdim etilganidek; va Rabbiyning O‘z ma’badiga kelishi, Malaki tomonidan bashorat qilinganidek, bir xil hodisaning tavsiflaridir; va bu, shuningdek, Masih tomonidan Matto 25 dagi o‘n qiz haqidagi masalda tasvirlangan kuyovning nikohga kelishi orqali ham ifodalanadi.” Buyuk Kurash, 426.
Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.
Uchinchi va to‘rtinchi oyatlar ikkinchi oyatdan yigirmanchi oyatgacha bo‘lgan sinov jarayonida, ya’ni 1844-yil 19-apreldan 1844-yil 22-oktabrgacha bo‘lgan sinov jarayonida vujudga keladigan ikki toifani aniqlab beradi. To‘rtinchi oyatdan o‘n to‘qqizinchi oyatgacha bo‘lgan qism papalik hokimiyatiga murojaat qiladi; bundan faqat o‘n to‘rtinchi oyat mustasno bo‘lib, u Vahiy kitobining o‘n sakkizinchi bobidagi farishta 9/11 da tushib kelganidan keyin davom etadigan tarixga taalluqlidir.
For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.
Zero yuzini dengizni suvlar qoplagandek, Egamiz ulug‘vorligining bilimi bilan to‘ldirilur. Habakkuk 2:14.
In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.
Millerchilar tarixidagi ikkinchi farishtaning sinov jarayonida sajda qiluvchilarning ikki toifasi shakllandi va keyinchalik 1844-yil 22-oktabr inqirozida namoyon bo‘ldi. Ushbu parchadagi fosiqlarning fe’l-atvori papalikning fe’l-atvoridir, va o‘sha sinov davrida sodiq Millerchilar ikkinchi farishtaning xabariga muvofiq holda, Millerchilar xabarini rad etganlari tufayli protestant cherkovi Rimning qizlariga aylanganini e’lon qildilar. 19-apreldan boshlanib 22-oktabrda yakunlangan tortishuv — xuddi Belshazar singari Bobil sharobini ichuvchi mag‘rur kishi sifatidagi fe’l-atvor bilan, yoki Belshazar oldidagi Doniyor kabi imoni orqali oqlangan kishi sifatidagi fe’l-atvor o‘rtasida ajralish sodir bo‘lgan maydondir. Aynan o‘sha tortishuv uchinchi farishta xabari bilan bog‘liq abadiy haqiqatlarga dunyoni uyg‘otadigan dramatik voqealar ochiladigan joydir. Mast bo‘lgan bilan oqlangan o‘rtasidagi bu qarama-qarshilik dunyo bu masalalardan qanday xabardor qilinishi haqidagi dalil doirasiga joylashtirilgan: “Chunki yer Rabbiyning ulug‘vorligi haqidagi bilim bilan to‘ladi, xuddi dengizni suvlar qoplagandek.” O‘sha yoritish 9/11 da boshlandi.
At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.
Xabaqquq kitobining ikkinchi bobida tasvirlangan tarixning yakunida, Rabbiy 1844-yil 22-oktabrda to‘satdan O‘z ma’badiga keldi. U buni Doniyor sakkizinchi bobining o‘n to‘rtinchi oyatida Palmoni sifatida bayon etgan bashoratning bajo bo‘lishi sifatida amalga oshirdi.
Palmoni
Palmoni
On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.
Muqaddas Kitob taqvimining yettinchi oyining o‘ninchi kunida, bu sana 1844-yilda o‘ninchi oyning yigirma ikkinchi kuniga to‘g‘ri kelgan edi, Habakkuk 2:20 bajo bo‘ldi, va samoviy ma’badda Masih xizmatidagi bir dispensional o‘zgarishni aniqlab beruvchi “bob va oyat”da “220” ramziy sonini ko‘rish mumkin. Bir yuz qirq to‘rt mingning bashoratiy xususiyatlaridan biri shuki, ular Qo‘zi qayoqqa borsa, Uning ortidan ergashadiganlardir. Masihga ergashish esa Uning Kalomida Unga ergashishni anglatadi.
In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.
Uning Kalomida “220” soni ramziy ma’noda ilohiylik va insoniylikning birikishini ifodalaydi, va Masih aynan o‘sha sanada boshlagan ishning o‘zi ham Uning ilohiyligini insoniylik bilan birlashtirish ishi edi. 1844-yilda o‘ninchi oyning yigirma ikkinchi kunida, yoki ramziy ma’noda yigirma ikki karra o‘n “220”ga teng bo‘lganda (22 X 10 = 220), yoxud aytish mumkinki, ramziy jihatdan “220”ga teng keladigan aynan o‘sha sanada, Habakkuk “2:20” bajo bo‘ldi, chunki Masih tergov hukmini boshlash uchun muqaddas joydan Eng Muqaddas joyga o‘tdi.
Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.
Palmoniy — Ajib Hisoblovchi — Adventizmning markaziy ustuni bo‘lgan “savol va javob” ichida turadi, va Adventistlarning aksariyati bu haqiqatdan butunlay bexabardir.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Boshqa barcha oyatlardan ustun ravishda Advent e’tiqodining ham poydevori, ham markaziy ustuni bo‘lgan Muqaddas Bitikdagi bayonot shunday edi: ‘Ikki ming uch yuz kun; shundan keyin muqaddas joy poklanadi.’ [Daniel 8:14.]” The Great Controversy, 409.
Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.
Doniyor kitobining sakkizinchi bobi o‘n uchinchi va o‘n to‘rtinchi oyatlari o‘n uchinchi oyatdagi savolni va undan keyin o‘n to‘rtinchi oyatdagi javobni ifodalaydi. Ibroniycha Palmoniy so‘zi o‘n uchinchi oyatda “o‘sha muayyan muqaddas zot” deb tarjima qilingan bo‘lib, Masihning aynan shu nomi Ajoyib Sanovchi yoki Sirlarning Sanovchisi degan ma’noni anglatadi.
When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.
Ellen White o‘n to‘rtinchi oyatni Adventizmning markaziy ustuni va poydevori deb belgilaganida, u ilohiy urg‘uni ushbu ikki oyatdagi savol va javobga qaratadi; bu esa Ajoyib Sanovchi sifatidagi Masih asosiy murojaat nuqtasi bo‘lishi kerakligini talab etadi. Opa White qayta-qayta Masihni har qanday parchadagi markaziy haqiqat sifatida ko‘rishning ahamiyatini ta’kidladi, va o‘n uchinchi hamda o‘n to‘rtinchi oyatlarda Masihning bevosita zohir bo‘lishi bor — “o‘sha muayyan muqaddas zot”, — u Palmonidir.
When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.
1863-yilda Adventizm Levilar yigirma oltinchi bobidagi “yetti vaqt”ni rad etganida, ular Palmonidan ko‘z yumdilar, chunki savol va javobning bashoratli tuzilmasi Musoning “yetti vaqt”i bilan Doniyorning “ikki ming uch yuz kun”i o‘rtasidagi munosabatga asoslangandir. Musoning “yetti vaqt”i, ya’ni ikki ming besh yuz yigirma yil, va Doniyorning “ikki ming uch yuz kecha-kunduz”i, ya’ni ikki ming uch yuz yil, o‘rtasidagi bashoratli munosabat sonlar bilan ifodalanadigan vaqt orqali belgilangan bo‘lib, Ajoyib Sanovchi esa Adventizmning markaziy ustuni bo‘lgan savol va javobning ayni markazidadir. Yusufning asarlarini o‘qiganlar, ehtimol, uning Xudo tomonidan yaratilgan ikki alohida narsani aniqlab ko‘rsatgan mantiqiy dalillarini eslarlar. Ulardan biri ibroniy tili, ikkinchisi esa o‘lchab bo‘ladigan vaqt bo‘lib, bu esa o‘z navbatida matematikani talab etadi.
Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”
O‘n uchinchi oyat “Qancha vaqt?” deb so‘raydi. Bu oyat “qachon” deb so‘ramaydi, balki “qancha vaqt?” deb so‘raydi. Savol davomiylik haqida (qancha vaqt?)mi yoki ma’lum bir vaqt nuqtasi haqida (qachon?)mi — buni to‘g‘ri anglash to‘g‘ri tushunish uchun nihoyatda muhimdir. O‘n to‘rtinchi oyatdagi savolga berilgan javob yoki bir vaqt nuqtasini ko‘rsatadi, yoki bir vaqt davrini, ehtimol ikkalasini ham; ammo javob qanday bo‘lishidan qat’i nazar, u o‘n uchinchi oyatdagi savolning konteksti doirasida tushunilishi lozim. Kalomni to‘g‘ri taqsim etish, ya’ni o‘n to‘rtinchi oyatdagi javobni to‘g‘ri tushunish, savol kontekstini to‘g‘ri anglashni talab qiladi. U “qachon”mi yoki “qancha vaqt”mi?
The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.
Efrayimning mastlari o‘n to‘rtinchi oyat vaqtning muayyan bir nuqtasini ko‘rsatayotganini noaniq tarzda ta’lim qiladilar; ular bu nuqtani 1844-yil 22-oktabr deb belgilaydilar. Bunday qilganlarida, ehtimol, ular biz hozirgina The Great Controversy’dan keltirgan parchaга murojaat qilishlari mumkin, ammo Xudoning Kalomi hech qachon o‘zgarmaydi va u hech qachon muvaffaqiyatsizlikka uchramaydi. “Qancha vaqtgacha” degan savol vaqtning muayyan bir nuqtasini emas, balki davomiylikni ko‘rsatadi. 1844-yil 22-oktabr tekshiruv hukmi davrini boshlab berdi, va o‘sha ish bilan bog‘liq haqiqatlar abadiy xushxabarning ifodasidir hamda ular shunchaki uning boshlanish sanasidan ko‘ra ancha muhimroqdir.
The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.
Ibroniy til grammatikasi ravshandir, va aynan o‘sha ma’no King James Version tarjimasiga ko‘chirilgan. Grammatika nafaqat savolni davomiylik kontekstiga aniq joylashtiradi, balki “qancha vaqtgacha” degan savol Injil bashoratining bir ramzidir. Bir necha guvohliklar asosida shuni ko‘rsatish mumkinki, ramz sifatidagi “qancha vaqtgacha” degan savol 9/11 tarixidan Yakshanba qonunigacha bo‘lgan tarixni ifodalaydi. Endi Palmoni va Yoelga qaytishdan oldin, avvalo “qancha vaqtgacha” ramzini ko‘rib chiqamiz.
How Long? Isaiah Six
Qachongacha? Ishayo oltinchi bob Theological writing or religious publication context often requires careful preservation of tone, symbolism, and citation structure. To continue, please provide the full body text you want translated.
In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.
Ishayo kitobining oltinchi bobi uchinchi oyatida farishtalar yer Xudoning ulug‘vorligiga to‘la ekanini e’lon qiladilar.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Va biri boshqasiga nido qilib dedi: “Muqaddas, muqaddas, muqaddasdir Sarvari Olam; butun yer yuzi Uning ulug‘vorligiga to‘lgandir.” Ishayo 6:3.
Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.
Opa Uayt Vahiy 18-bobdagi farishtaning tushishini uchinchi oyatdagi farishtalar bilan bog‘laydi.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.
“Ular [farishtalar] butun yer Uning ulug‘vorligi bilan to‘ladigan kelajakni ko‘rar ekanlar, g‘olibona madh qo‘shig‘i biridan boshqasiga ohangdor navoda aks-sado beradi: ‘Muqaddas, muqaddas, muqaddasdir Sarvari Koinot.’” Review and Herald, December 22, 1896.
Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.
Ishayo 9/11 da turib, ko‘rishni ham, eshitishni ham istamaydigan Laodikeya xalqiga 9/11 xabarini qachongacha yetkazishi lozimligini so‘raydi. Unga shaharlargacha vayron bo‘lgungacha sabr-toqat bilan davom etishi kerakligi aytiladi; shaharlarning vayron qilinishi esa, milliy murtadlik ortidan milliy halokat keladigan yakshanba qonuni paytida boshlanadi.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Shunda men dedim: “Yo Rabbiy, qachongacha?” U javob berdi: “Shaharlar aholisisiz vayron bo‘lguncha, uylar odamsiz qolguncha, yurt butunlay xarob bo‘lguncha, va Egamiz odamlarni uzoqqa olib ketguncha, hamda yurt o‘rtasida buyuk tashlab ketilish bo‘lguncha. Ammo unda yana o‘ndan biri qoladi, va u qaytib keladi, va yutib yuboriladi; barglarini to‘kkanida tanasining mohiyati o‘zida qoladigan teil daraxti va eman kabi, muqaddas urug‘ ham uning mohiyati bo‘ladi.” Ishayo 6:11–13.
At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.
9/11 paytida, yer Xudoning ulug‘vorligi bilan yoritilganida, Ishayo so‘nggi yomg‘ir xabarini taqdim etish uchun moylanadi va yuraklari semirgan odamlarga 9/11 xabarini qancha vaqt yetkazishi kerakligini so‘rab: “Qachongacha?” deydi. Javob esa: yakshanba qonunigacha, o‘shanda “yurt o‘rtasida buyuk tashlab ketish bo‘ladi”, deganidir. “Buyuk tashlab ketish”ni Ishayo yigirma ikkinchi bobda Shebna sifatida tasvirlaydigan Laodikeyachi Adventizm amalga oshiradi.
Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.
Mana, Egamiz seni qudratli bir asirlik bilan olib ketadi va albatta seni o‘rab qo‘yadi. U seni shiddat bilan aylantirib, katta bir yurtga koptokdek uloqtiradi; o‘sha yerda sen o‘lasan, va o‘sha yerda ulug‘vorligingning aravalari xo‘jayining uyiga sharmandalik bo‘ladi. Men seni o‘rningdan haydab yuboraman, va u seni martabangdan pastga tushiradi. Ishayo 22:17–19.
Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.
Laodikealik Adventizm yakshanba qonuni paytida haqiqatni tark etadi va Daniel kitobining o‘n birinchi bob qirq birinchi oyatida tasvirlanganidek, o‘sha yerda “ag‘darib tashlanadi”.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
U ulug‘vor mamlakatga ham kiradi, va ko‘p mamlakatlar qulaydi; ammo uning qo‘lidan quyidagilar qutulib qoladi: Edom, Mo‘ab va Ammon farzandlarining boshliqlari. Doniyor 11:41.
When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”
Ishayo “qancha vaqtgacha?” deb so‘raganida, unga bu xabarni Adventizmga, to Doniyor o‘n birinchi bob qirq birinchi oyatdagi “ko‘plar” yakshanba qonuni paytida “ag‘darib tashlanadigan” vaqtgacha yetkazishi aytiladi; o‘sha paytda ular Shabbatni va Xudoni tark etadilar. Shundan so‘ng ular, Muqaddas Kitobning barcha kitoblari uchrashib yakun topadigan va Vahiy kitobida tasvirlanganidek, Rabbiyning og‘zidan qusib tashlanadilar; u yerda Ishayo yigirma ikkidagi Shebna “uzoqqa” “olib ketilganlari” kabi “katta bir mamlakatga koptokdek” “qattiq otiladi.”
In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.
O‘sha davrda “o‘ndan bir” (ya’ni ushr) sifatida tasvirlangan qoldiq “qaytadi”; ushbu parchada ular barglari to‘kilganda ham o‘zida “mohiyat” qoladigan daraxtlarga qiyos qilinadi. Payg‘ambarlik ramziyligida “barglar” e’tiqod da’vosini ifodalaydi. Adventizm yakshanba qonunigacha kelib, Xudoning Shabbati o‘rniga haftaning birinchi kunini qabul qilganida, ular o‘zlarining “e’tiqod da’vosi” barglarini to‘kib tashlaydilar va endi Xudoning yettinchi kunlik Shabbatini saqlab turishni da’vo qilmaydilar.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.
“Anjir daraxtining la’natlanishi amalda namoyon etilgan bir masal edi. Masihning ko‘z o‘ngida o‘zini soxta yaproqlari bilan ko‘z-ko‘z qilgan o‘sha hosilsiz daraxt yahudiy xalqi uchun bir ramz edi. Najotkor O‘z shogirdlariga Isroilning halokatiga sabab bo‘lgan omilni ham, uning muqarrarligini ham ravshan qilib ko‘rsatishni istadi. Shu maqsadda U daraxtni axloqiy xususiyatlar bilan ta’minladi va uni ilohiy haqiqatning sharhlovchisiga aylantirdi. Yahudiylar boshqa barcha xalqlardan ajralib turar, Xudoga sadoqat da’vo qilardilar. Ular U tomonidan alohida marhamatga sazovor etilgan edilar va ular o‘zlarini boshqa har qanday xalqdan ustun darajadagi solihlikka da’vogar deb bilardilar. Ammo ular dunyoga muhabbat va foyda orttirish hirsidan buzilgan edilar. Ular o‘z bilimlari bilan maqtanardilar, biroq Xudoning talablaridan bexabar edilar va riyoga to‘la edilar. Hosilsiz daraxt singari, ular o‘zlarining soxta shoxlarini baland ko‘targan, ko‘rinishda yam-yashil va ko‘zga chiroyli bo‘lgan, ammo “yaproqlardan boshqa hech narsa” bermagan edilar. Yahudiy dini o‘zining muhtasham ma’badi, muqaddas qurbongohlari, mitra kiygan ruhoniylari va ta’sirchan marosimlari bilan, albatta, tashqi ko‘rinishda go‘zal edi, ammo kamtarlik, sevgi va xayrixohlik unda yo‘q edi.”
“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.
“Anjir bog‘idagi barcha daraxtlar mevasiz edi; ammo bargsiz daraxtlar hech qanday umid uyg‘otmas, shu bois hech qanday hafsalani ham pir qilmas edi. Bu daraxtlar orqali majusiylar ifodalangan edi. Ular ham yahudiylar kabi xudoparastlikdan mahrum edilar; biroq ular Xudoga xizmat qilishni da’vo qilmagan edilar. Ular yaxshilik haqida maqtanchoq da’volar qilmas edilar. Ular Xudoning ishlari va yo‘llariga nisbatan ko‘r edilar. Ular uchun anjirlar vaqti hali kelmagan edi. Ular hanuz ularga nur va umid keltiradigan kunni kutayotgan edilar. Xudodan ulug‘roq barakalarga sazovor bo‘lgan yahudiylar esa bu in’omlarni suiiste’mol qilganliklari uchun javobgar tutilgan edilar. Ular maqtangan imtiyozlar faqat ularning aybini yanada oshirdi.” The Desire of Ages. 582, 583.
At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.
Yakshanba qonuni qabul qilinganda, Laodikeyalik adventizmning Xudoning ahd xalqi ekanligi haqidagi da’vosi barham topadi, chunki ular o‘lim ahdining tamg‘asini qabul qilib, hayot ahdining muhrini rad etadilar. Shundan so‘ng ular o‘z da’vo-bayonlarining barglarini tashlab yuboradilar va ko‘z oldiga keltiriladigan narsa — Ishayo orqali ifodalangan qoldiqdir; ular 9/11 da qadimgi yo‘llarga “qaytdilar”, so‘ngra o‘zlarining (Ishayoning) buzilgan tajribasini anglaganlarida tuproqqacha xor qilindilar va bundan keyin qurbongohdan olingan bir cho‘g‘ bilan poklandilar. Opa Uayt bizga qurbongohdan olingan cho‘g‘ poklanishni ifodalashini bildiradi, biroq poklanish — bu shunchaki cho‘g‘ning Ishayoning lablariga tegishi orqali amalga oshiriladigan narsadir.
“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.
“Tirik choʻgʻ poklanishning ramzidir. Agar u lablarga tegsa, ulardan hech qanday nopok soʻz chiqmaydi. Tirik choʻgʻ, shuningdek, Rabbiyning xizmatkorlari saʼy-harakatlarining qudratini ham ramziy ifodalaydi.” Review and Herald, 1888-yil 16-oktabr.
The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.
Oxirgi kunlarda yerga tashlanadigan qurbongohdagi “ko‘mir” — Vahiy kitobining sakkizinchi bobidagi dastlabki besh oyatda yettinchi va oxirgi muhr ochilganda yerga tashlangan ko‘mirdir. Ishayo, va demakki, yuz qirq to‘rt ming kishi ko‘mirning ularning lablariga tegishi orqali poklanadi, biroq “ko‘mir” bir xabardir. U farishtaning qo‘lidan kitobni olib, uni yeganlarida ularning lablariga tegadi.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ularni Oʻz haqiqating bilan muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.
Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.
“Qaytadigan” va qoldiq (qolganlar)ga aylanuvchilar dub va terabint daraxtlari sifatida ifodalanadi; va xuddi Masih “daraxtni axloqiy sifatlar bilan bezab, uni ilohiy haqiqatning sharhlovchisiga aylantirgan” bo‘lsa, Ishayoning daraxtlari ham “modda” orqali ularda ifodalangan “axloqiy sifat”ga egadir. Modda daraxtlar bilan birga qoladi, hatto faqat e’tirofning barglari bo‘lganlar uloqtirib tashlanganda ham. “Muqaddas urug‘” o‘sha “modda”dir, va Masih bashoratdagi “muqaddas urug‘”dir. Qoldiq sifatida va Ishayoning o‘zi tomonidan oltinchi bobda ifodalangan o‘sha daraxtlar odamlarni, demak insoniyatni ifodalaydi, muqaddas urug‘ esa ilohiyatni ifodalaydi. Shunday qilib, Ishayo 6 Adventizmning 11-sentabrdan yakshanba qonunigacha bo‘lgan poklanishini ko‘rsatadi, va Ishayo ushbu bashoratli tarixga qo‘shadigan tafsilotlarning barchasi uning “qancha vaqtgacha” degan savoli orqali ifodalanadi. Ishayo uchun “qancha vaqtgacha” degan savolning javobi 11-sentabrdan yakshanba qonunigacha bo‘lgan davr edi.
How Long? 1840–1844
Qancha vaqt? 1840–1844
August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.
1840-yil 11-avgust 9/11 hodisasining timsoli edi va 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan bashoratli tarix davomida Ilyos bilan Izabelning payg‘ambarlari o‘rtasidagi Karmil tog‘idagi jang yuz berdi. Oxir-oqibat, Baalning payg‘ambarlari soxta payg‘ambarlar ekani namoyon bo‘ldi va Ilyos tomonidan qatl etildi, biroq qarama-qarshilikning eng boshidayoq Ilyos: “Qachongacha” sizlar ikki fikr orasida ikkilanib turasizlar? degan savolni berdi.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Ilyos butun xalqqa yaqin kelib, dedi: Qachongacha ikki fikr orasida ikkilanib yurasizlar? Agar Egamiz Xudo bo‘lsa, Unga ergashinglar; agar Baal bo‘lsa, unda unga ergashinglar. Xalq esa unga bir og‘iz ham javob qaytarmadi. So‘ng Ilyos xalqqa dedi: Men, yolg‘iz men, Egamizning payg‘ambari bo‘lib qoldim; Baalning payg‘ambarlari esa to‘rt yuz ellik kishidir. 1 Shohlar 18:21, 22.
Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.
Ilyos 1840-yil 11-avgustda turibdi; u o‘sha avloddan Milleriylar xabari haqiqatmi yoki yolg‘onmi, deb so‘ramoqda. Bu, Ishayo olti bo‘lgani kabi, Laodikeyaga qaratilgan yana bir xabardir.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Minglab odamlar William Miller va’z qilgan haqiqatni qabul qilishga yo‘naltirildi, va xabarni e’lon qilish uchun Ilyosning ruhi va qudratida Xudoning xizmatkorlari ko‘tarildi. Isoning xabarchisi bo‘lgan Yuhanno singari, bu tantanavor xabarni va’z qilganlar boltanı daraxtning ildiziga qo‘yishga va odamlarni tavbaga munosib mevalar keltirishga da’vat etishga majbur ekanliklarini his etdilar. Ularning guvohligi jamoatlarni uyg‘otish, ularga kuchli ta’sir ko‘rsatish va ularning haqiqiy xarakterini namoyon qilish uchun mo‘ljallangan edi. Va kelajakdagi g‘azabdan qochish haqidagi tantanavor ogohlantirish yangraganida, jamoatlarga qo‘shilgan ko‘plab kishilar shifo beruvchi xabarni qabul qildilar; ular o‘z ortga qaytishlarini ko‘rdilar va tavbaning achchiq ko‘z yoshlari hamda qalbning chuqur iztirobi bilan o‘zlarini Xudo oldida kamtar tutdilar. Xudoning Ruhi ularning ustiga nozil bo‘lganida esa, ular: ‘Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar, chunki Uning hukm soati keldi’, degan hayqiriqni yangratishga yordam berdilar.” Early Writings, 233.
In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.
1840-yildan 1844-yilgacha bo‘lgan sinov tarixida Ilyosning xabarini rad etgan protestantlar Rimning qizlariga aylandilar va Protestantizmning mantiyasini Milleriy Adventizmga topshirdilar. Ishayo va Ilyos bilan bizda “qancha vaqtgacha” degan savolning 9/11 da boshlanib, Yakshanba qonuni bilan tugaydigan tarixning ramzi ekaniga guvohlik beradigan ikki guvoh bor. Milleriy tarixda 1840-yil 11-avgust 9/11 ga muvofiq keladi, 1844-yil 22-oktabr esa Yakshanba qonuniga muvofiq keladi. Osmondan olov tushib, Ilyosning qurbonligini yutib yuborganida, o‘n ikki toshning barchasi qurbonlik bilan birga yoritildi; shu tariqa bir yuz qirq to‘rt mingliklar yoritilgan toshlar sifatida ifodalangan bir bayroq-belgi etib ko‘rsatildi. Soxta payg‘ambarlar keyin Ilyos tomonidan o‘ldirildi, xuddi shuningdek soxta payg‘ambar bo‘lgan Amerika Qo‘shma Shtatlari ham Yakshanba qonunida oltinchi shohlik sifatida o‘ldiriladi.
Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.
Ishayo oltinchi bob Xudoning xalqi orasida 11-sentabrdan boshlab Yakshanba qonunigacha davom etadigan sinov, poklanish va musaffolanish jarayonini ta’kidlaydi. Ilyos Xudoning xalqidagi Laodikiyalik munosabatga murojaat qilmoqda, shu bilan birga haqiqiy va soxta payg‘ambar, va natijada haqiqiy yoki soxta xabar o‘rtasidagi dalillarni ham taqdim etmoqda. Shunday qilib, 1840-yil 11-avgustdan boshlanib 1844-yil 22-oktabrda yakunlangan holda, Sardis davridagi protestantlar ustiga bir bashoratli sinov keltirildi, va xuddi Karmel tog‘idagi olov ikki toifaga ajralishni yuzaga chiqarganidek, 1844-yilda ham ikki toifa namoyon bo‘ldi. Sinov jarayonidagi bir toifa tez orada “sobiq” ahd xalqi bo‘ladiganlar edi, boshqa toifa esa Xudo 1844-yil 22-oktabrda ahdga kiradigan Millerit Adventizm edi. Sinov va ajralish davri uzumzor haqidagi hikoyadir, chunki Millerit Adventizm ayni o‘sha nuqtada haqiqiy payg‘ambar ekanligi ko‘rsatildi, Sardisdagi protestantizm esa murtad protestantizm sifatidagi o‘z rolini ado eta boshladi. Xuddi Baalning payg‘ambarlari soxta ekani fosh etilganidek, xuddi shuningdek sobiq ahd xalqi ham fosh etildi va so‘ng Milleritlar tomonidan Rimning bir qizi sifatida belgilandi. Karmel tog‘i haqidagi hikoya, shuningdek ushbu tarixning Milleritlar davridagi amalga oshishi, Ishayo oltinchi bobiga ikkinchi guvohlikni taqdim etadiki, “qancha vaqtgacha” degan savol 11-sentabrdan Yakshanba qonunigacha bo‘lgan vaqt davrining ramzidir.
“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’
“‘Ibrohimning, Is’hoqning va Isroilning Parvardigor Xudosi,’ deb yolvoradi payg‘ambar, ‘bugun ma’lum bo‘lsinki, Sen Isroilda Xudosan, men esa Sening qulingman, va men bularning hammasini Sening kalomingga binoan qildim. Meni eshit, ey Parvardigor, meni eshit, toki bu xalq Sen Parvardigor Xudo ekaningni va ularning yuragini yana O‘zingga qaytarganingni bilsin.’”
“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.
“Muqaddas jiddiyligi bilan ezuvchi bir sukut hammaning ustiga cho‘kdi. Baal ruhoniylari dahshatdan titraydilar. O‘z ayblarini anglagan holda, ular tezkor qasosni kutadilar.
“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.
Ilyosning ibodati tugashi bilanoq, chaqmoqning yorqin yaltirashlariga o‘xshash olov alangasi osmondan ko‘tarib qo‘yilgan qurbongoh ustiga tushib, qurbonlikni yutib yuboradi, xandaqdagi suvni yalab ketadi va hatto qurbongohning toshlarini ham kuydirib yuboradi. Alanganing yorqinligi tog‘ni yoritadi va olomonning ko‘zlarini qamashtiradi. Quyidagi vodiylarda, yuqoridagilarning harakatlarini tashvishli intiqlik bilan kuzatayotgan ko‘plab kishilar uchun olovning tushishi ravshan ko‘rinadi va bu manzarani ko‘rib hammalari hayratga tushadilar. Bu Qizil dengiz bo‘yida Isroil farzandlarini Misr lashkaridan ajratib turgan olov ustuniga o‘xshaydi.
“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.
“Tog‘dagi xalq ko‘zga ko‘rinmas Xudo oldida hayrat va qo‘rquv ichra sajda qiladi. Ular osmondan yuborilgan olovga qarashda davom etishga jur’at eta olmaydilar. Ular o‘zlari ham yutib yuborilishidan qo‘rqadilar; va Ilyosning Xudosini o‘z otalarining Xudosi, sadoqat qarzi bilan bo‘ysunishlari lozim bo‘lgan Zot deb tan olish burchi oldida aybdorliklarini his etib, bir ovozdan shunday deb faryod qiladilar: ‘Egamiz, U Xudodir; Egamiz, U Xudodir.’ Bu nido hayratlanarli ravshanlik bilan tog‘ uzra yangraydi va pastdagi tekislikda aks-sado beradi. Nihoyat Isroil uyg‘ondi, aldovdan xalos bo‘ldi, tavba qildi. Nihoyat xalq Xudoni naqadar qattiq tahqirlaganini ko‘radi. Haqiqiy Xudo talab qiladigan oqilona xizmat bilan taqqoslanganda, Baalga sajda qilishning asl mohiyati to‘la fosh bo‘ladi. Xalq Xudoning shudringni ham, yomg‘irni ham O‘z ismini e’tirof etishga olib kelinmagunlaricha to‘sib turganida namoyon bo‘lgan adolati va rahm-shafqatini tan oladi. Endi ular Ilyosning Xudosi har qanday butdan yuksak ekanini e’tirof etishga tayyordirlar.” Payg‘ambarlar va shohlar, 153.
How Long? Moses
Qachongacha? Muso
The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).
Ramziy savol — “qancha vaqtgacha” — payg‘ambarlik Kalomida ilk bor Muso davrida misrliklar ustiga yuborilgan sakkizinchi ofatda ko‘tariladi. Sakkizinchi ofat — “chigirtkalar”dir (Islomning ramzi); ular “sharq shamoli” orqali olib kelinadi (bu ham Islomning ramzidir).
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
Muso va Horun Fir’avnning huzuriga kirib, unga dedilar: “Ibroniylarning Xudosi — Egamiz shunday deydi: qachongacha Mening oldimda o‘zingni past tutishdan bosh tortasan? Xalqimni qo‘yib yubor, toki ular Menga xizmat qilsinlar. Aks holda, agar xalqimni qo‘yib yuborishdan bosh tortsang, mana, ertaga Men chegaralaringga chigirtkalarni keltiraman. Ular yer yuzini shunchalik qoplaydilarki, yer ko‘rinmay qoladi; ular do‘ldan omon qolib, sizlarga saqlanib qolgan narsaning qoldig‘ini yeydilar va daladan sizlar uchun o‘sayotgan har bir daraxtni yeydilar. Ular sening uyingni ham, barcha xizmatkorlaringning uylarini ham, barcha misrliklarning uylarini ham to‘ldiradi; bundayini na otalaring, na otalaringning otalari yer yuzida bo‘lgan kundan to shu kungacha ko‘rganlar.” Shundan so‘ng u o‘girilib, Fir’avn huzuridan chiqib ketdi.
And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?
Shunda Fir’avnning xizmatkorlari unga dedilar: «Bu odam qachongacha biz uchun tuzoq bo‘lib qoladi? Bu odamlarni qo‘yib yuboring, toki ular o‘zlarining Xudosi — Egamizga xizmat qilsinlar. Hali ham Misr halok bo‘lganini bilmaysizmi?»
And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?
So‘ngra Muso va Horun yana Fir’avn huzuriga keltirildi; u ularga dedi: Boringlar, Egangiz Xudoga xizmat qilinglar; lekin ketadiganlar kimlar?
And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.
Muso dedi: “Biz yoshlarimiz va qariyalarimiz bilan, o‘g‘illarimiz va qizlarimiz bilan, suruvlarimiz va podalarimiz bilan boramiz; chunki biz Egamizga bayram qilmoqchimiz.”
And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.
U ularga dedi: «Sizlarni va bolalaringizni qo‘yib yuborsam, Egamiz sizlar bilan shunday bo‘lsin! Ehtiyot bo‘linglar, chunki oldingizda yovuzlik turibdi. Yo‘q, unday emas! Endi faqat erkaklar borib, Egamizga xizmat qilsinlar; axir o‘zlaringiz ham shuni istagan edingiz». Va ular Fir’avn huzuridan haydab chiqarildi.
And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
Egamiz Musoga dedi: “Misr yurti uzra chigirtkalar uchun qo‘lingni uzat, toki ular Misr yurti ustiga chiqib, do‘l qoldirgan hamma narsani, yurtning barcha o‘t-o‘lanini yesinlar”. Muso hassasini Misr yurti uzra cho‘zdi, va Egamiz butun o‘sha kun va butun o‘sha tun davomida yurt ustiga sharq shamolini yubordi; tong otgach esa, sharq shamoli chigirtkalarni olib keldi. Chigirtkalar butun Misr yurti ustiga ko‘tarilib chiqdi va Misrning barcha hududlariga qo‘ndi; ular nihoyatda dahshatli edi. Ulardan oldin ular kabi chigirtkalar bo‘lmagan, ulardan keyin ham bundayi bo‘lmaydi. Chunki ular butun yer yuzini qoplab oldilar, shundayki, yurt qorong‘ilashdi; va ular do‘l qoldirgan yurtning barcha o‘t-o‘lanini hamda daraxtlarning barcha mevasini yeb bitirdilar. Butun Misr yurti bo‘ylab na daraxtlarda, na daladagi o‘t-o‘landa biror yashil narsa qolmadi.
Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.
Shunda Fir’avn Muso bilan Horunni shoshilinch ravishda chaqirtirib, dedi: “Men Egangiz Xudoga ham, sizlarga ham qarshi gunoh qildim. Endi esa, iltimos, bu safargi gunohimni kechirgin va Egangiz Xudoga iltijo qilingki, bu o‘limnigina mendan daf etsin”. Muso Fir’avn huzuridan chiqib, Egaga iltijo qildi. Va Egamiz nihoyatda kuchli g‘arb shamolini yubordi; u chigirtkalarni olib ketib, Qizil dengizga uloqtirdi; butun Misr hududida bitta ham chigirtka qolmadi. Chiqish 10:3–19.
First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.
Avval “Ibroniylarning Egang Xudosi” shunday so‘raydi: “Mening oldimda o‘zingni past tutishdan qachongacha bosh tortursan?” So‘ngra Fir’avnning xizmatkorlari yana Fir’avnga shunday dedilar: “Bu odam qachongacha bizga tuzoq bo‘lib turadi?” Bu savol sakkizinchi balo paytida beriladi, u esa bir necha sababga ko‘ra 9/11 ga muvofiq keladi. O‘ninchi balo to‘ng‘ichlarning o‘ldirilishidir, bu xochga muvofiq keladi va undan keyin Qizil dengiz bo‘yidagi umidsizlik keladi; ilhom esa buni xoch paytida shogirdlarning umidsizligiga muvofiq qiladi, bu esa 1844 yildagi Milleritlarning buyuk umidsizligiga muvofiq keladi. Bu uch guvohning barchasi yakshanba qonuniga muvofiq keladi. O‘ninchi balo — yakshanba qonuni bo‘lib, undan ikki balo avval sakkizinchi balo “chigirtkalar”ni “sharq shamoli” ustida olib keldi. “Chigirtkalar” butun yer yuzini qopladi, xuddi bugun Islom majburiy immigratsiya orqali o‘z zulmatini yoyib, butun dunyoni larzaga solayotgani kabi. “Sahro chigirtkasi”ning lotincha nomi “locusta migratoria” bo‘lib, bu Islomning immigratsiya orqali tarqalishini ifodalaydi; bu esa tabiiy dunyoda migratsiya sifatida timsollangan.
The ninth plague was a darkness that could be felt.
To‘qqizinchi balo ushlab bo‘ladigan zulmat edi.
And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.
Egamiz Musoga dedi: Qo‘lingni osmon tomon cho‘zgin, toki Misr yurti ustiga zulmat tushsin, hatto seziladigan zulmat bo‘lsin. Va Muso qo‘lini osmon tomon cho‘zdi; va butun Misr yurtida uch kun davomida quyuq zulmat bo‘ldi: ular bir-birlarini ko‘rmas edilar, va uch kun davomida hech kim o‘z joyidan turmadi; ammo Isroil o‘g‘illarining hammasining turar joylarida yorug‘lik bor edi. Chiqish 10:21–23.
In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Karmel tog‘i va Ilyos orqali ifodalangan “qachongacha” ramziyligida osmondan olov tushganda namoyon bo‘ladigan bir farq bor. Ilyosning Xudosi Baal qila olmaydigan ishni qildi. Millerchilar tarixida bu farq qulagan Sardis protestantizmi bilan Millerchilar adventizmi o‘rtasida namoyon bo‘ldi. Muso bilan bog‘liq holda bu farq zulmat yoki yorug‘lik edi. Ibroniylarning uylarida yorug‘lik bor edi. Ishayo yana shuni ma’lum qiladiki, Muso qatorida nuri yo‘q bo‘lganlar — ya’ni Ilyos tomonidan halok qilinadiganlar hamda Millerchilar davrida protestantizmning mantiyasini yo‘qotadiganlar — “eshitib turib ham anglamaydigan; ko‘rib turib ham fahmlamaydigan” bir “xalq”dir. So‘ng bu xalq haqida shunday bir bayon qilinadi: “Bu xalqning yuragini yog‘ bosgan qilgin, quloqlarini og‘irlashtirgin, ko‘zlarini yumgin; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar, qaytmasinlar va shifo topmasinlar.”
Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”
Ishni bajarishga tayyor, ammo quloq solmaydiganlarga va’z qilish topshirig‘i ostida ezilgan Ishayo: “Shunda dedi: «Hazratim, qachongacha?»”
The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.
Misrning o‘nta balosining so‘nggi uchtasi 9/11 dan Yakshanba qonunigacha bo‘lgan uch qadamning guvohligini beradi. 1840-yil 11-avgustda birinchi farishtaning xabari qudrat bilan ta’minlandi, 1844-yil 19-aprelda esa ikkinchi farishta keldi va 12–17-avgust kunlari Exeter Lager Yig‘inida qudrat bilan ta’minlandi, uchinchi farishta esa 1844-yil 22-oktabrda keldi. Uchinchi farishta Yakshanba qonuni bilan muvofiqlashadi va shuning uchun uch qadamli jarayonni belgilaydi, chunki birinchi va ikkinchisiz uchinchi bo‘lishi mumkin emas.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Birinchi va ikkinchi xabarlar 1843 va 1844-yillarda berilgan edi, va biz hozir uchinchi xabarning e’lon qilinishi ostidamiz; ammo uchala xabar ham hanuz e’lon qilinishi lozim. Ularning haqiqatni izlayotganlarga takroran yetkazilishi bugun ham avvalgidek nihoyatda zarurdir. Biz qalam va ovoz bilan bu e’lonni yangratmog‘imiz, ularning tartibini va bizni uchinchi farishta xabariga olib keladigan bashoratlarning tatbiqini ko‘rsatmog‘imiz kerak. Birinchi va ikkinchisiz uchinchisi bo‘lishi mumkin emas. Bu xabarlarni biz dunyoga nashrlar va ma’ruzalar orqali yetkazishimiz, bashoratli tarix silsilasida bo‘lib o‘tgan narsalarni ham, bo‘ladigan narsalarni ham ko‘rsatishimiz kerak.” Selected Messages, 2-kitob, 104, 105.
The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.
Misrning o‘ninchi balosi ilhom orqali xoch va u bilan bog‘liq bo‘lgan keyingi umidsizlik bilan muvofiqlashtirilgan. Demak, o‘ninchi balo uchinchi xabardir; payg‘ambarlik zaruriyatiga ko‘ra undan oldin birinchi va ikkinchi xabar kelishi shart. 9/11 da Rabbiy Fir’avndan: “qachongacha?” deb so‘radi va shundan darhol keyin Fir’avnning xizmatkorlari ham: “qachongacha?” deb so‘rashdi. Muso Xudoning “qachongacha?” degan savolini Fir’avnga yetkazganidan so‘ng, va xizmatkorlar Musoning savolini Fir’avnga takrorlashlaridan sal avval, Muso burilish nuqtasini shunday belgilaydi: “u o‘girilib, Fir’avn huzuridan chiqib ketdi.” Chiqish 10:6.
9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.
11-sentabr sharq shamoli bilan kelgan chigirtkalar balosini Muso keltirganida timsollangan bashoratli burilish nuqtasi edi.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.
“Xalqlar va jamoat tarixida burilish nuqtalari bo‘lgan davrlar mavjud. Xudoning ilohiy inoyati ila, mana shunday turli inqirozli pallalar yetib kelganda, o‘sha vaqt uchun nur beriladi.” Bible Echo, August 26, 1895.
The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:
Keyingi balo qaysi toifaga mansub ekaningizga qarab zulmat yoki nur keltirdi. 9/11 “xalqlar va jamoat tarixidagi burilish nuqtasi” edi. O‘sha paytda Xudoning xalqi qaytib, qadimiy yo‘llarda yurishga da’vat etildi, ammo ular o‘sha yo‘llarda yurishdan bosh tortdilar va karnay sadosiga quloq solmadilar. Ilyosdan keyin zulmat bilan nur o‘rtasida ajralish amalga oshirildi, Muso esa: “qachongacha?” deb so‘radi. U ushbu parçada yana shunday deydi:
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Xalqlar va jamoat tarixida burilish nuqtalari bo‘lgan davrlar mavjud. Xudoning ilohiy tadbirida, bu turli inqirozli pallalar yetib kelganda, o‘sha vaqt uchun nur beriladi. Agar u qabul qilinsa, ruhiy taraqqiyot yuz beradi; agar u rad etilsa, ruhiy tanazzul va halokat ortidan keladi.” Bible Echo, August 26, 1895.
We will continue the subject of “how long” in the next article.
Keyingi maqolada “qancha vaqtgacha” mavzusini davom ettiramiz.
“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“1842-yil may oyida Massachusets shtatining Boston shahrida Umumiy Konferensiya chaqirildi. Bu yig‘ilishning ochilishida Haverhilldan bo‘lgan birodarlar Charles Fitch va Apollos Hale Daniel va Yuhannoning tasviriy bashoratlarini, ularning amalga oshganini ko‘rsatuvchi bashoratli sonlar bilan birga matoga chizib, taqdim etdilar. Birodar Fitch Konferensiya oldida o‘z jadvalidan tushuntirar ekan, bu bashoratlarni tekshirar chog‘ida, agar shu yerda taqdim etilgandek biror narsa tayyorlay olsa, bu mavzuni soddalashtirib, uni tinglovchilarga bayon etishni o‘zi uchun yengillashtiradi, deb o‘ylaganini aytdi. Bu yerda yo‘limizda yanada ko‘proq nur bor edi. Bu birodarlar Rabbiy 2 468 yil muqaddam Habakkukka vahiyda ko‘rsatgan ishni qilayotgan edilar: “Vahiyni yoz va uni lavhalar ustiga ravshan qil, toki uni o‘qigan kishi yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir.” Habakkuk 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Mavzu yuzasidan bir oz muhokamadan so‘ng, bunga o‘xshash uch yuz nusxani litografiya usulida ko‘paytirishga bir ovozdan qaror qilindi va bu tez orada amalga oshirildi. Ular ‘43-jadvallar’ deb ataldilar. Bu nihoyatda muhim Konferensiya edi.” Joseph Batesning Autobiography, 263.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Men 1843 yilgi jadval Rabbimizning qo‘li bilan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U xohlaganidek bo‘lgan; Uning qo‘li ayrim raqamlardagi bir xatoni ustida bo‘lib, uni yashirib turgan, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmas edi.” Early Writings, 74.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.
“‘Asl e’tiqod’ asosida turgan Ikkinchi Kelish ma’ruzachilari va nashrlarining birlashgan guvohligi shundan iborat ediki, jadvalning nashr etilishi Habakkuk 2:2, 3 ning amalga oshishi edi. Agar jadval bashoratning bir mavzusi bo‘lgan bo‘lsa (va buni inkor etuvchilar asl e’tiqodni tark etadilar), unda bundan 2300 kunni sanash uchun miloddan avvalgi 457-yil boshlang‘ich yil ekanligi kelib chiqadi. ‘Vahiyning’ ‘kechikishi’, ya’ni kechikish vaqti bo‘lishi uchun, 1843-yil birinchi e’lon qilingan vaqt bo‘lishi zarur edi; bu vaqt ichida bokira qizlar guruhi vaqt haqidagi buyuk mavzu yuzasidan, Tungi Faryod orqali uyg‘otilishlaridan sal oldin, mudrab uxlab qolishi kerak edi.” Second Advent Review and Sabbath Herald, I jild, 2-son, James White.