The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Vahiy kitobining o‘n ikkinchi bobida tasvirlangan uchinchi osmonda Lyusifer bilan boshlangan farishtalarning sinovli urushi, birinchi osmonda yakun topadigan insonlar va farishtalarning sinovli urushining timsolidir. Shayton va uning farishtalari uchinchi osmondan quvib chiqarilgach, Shayton Adan bog‘ida yangi jang jabhasini ochdi. Uchinchi osmonda Lyusifer bilan bo‘lgan urushdagi kabi, Xudo insoniyat uchun ham sinov davrini belgiladi. Yaqin orada chiqadigan Yakshanba qonuni bilan jiddiy ravishda boshlanadigan birinchi osmondagi urush, insoniyat uchun sinov muddatining yakunini ifodalaydi.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Vahiy kitobining o‘n ikkinchi va o‘n uchinchi boblarida ajdarho, yirtqich va soxta payg‘ambar tasvirlangan. Odatda, bu uch kuch, avvalo, o‘sha uch kuchning o‘tmishdagi tarixini ifodalaydi, deb tushuniladi; biroq Yuhannoga “bundan keyin bo‘ladigan narsalar”ni yozish buyurilgan edi, va butun Vahiy kitobi “oxirgi kunlar” haqida so‘zlaydi, shuning uchun biz Muqaddas Kitobdagi “oxir boshida tasvirlanadi” degan tamoyilni qo‘llab, Vahiydagi ramzlarni o‘tmish emas, balki hozirgi haqiqat sifatida tatbiq etmoqdamiz.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Shayton o‘z urushini amalga oshirish maqsadida, u uchinchi osmonda boshlagan urushda ham, Adan bog‘ida insonlarga olib kelgan birinchi jangda ham, o‘zining buzilgan xabarlarini yetkazish uchun “gipnoz”dan foydalangani bilan tavsiflangan.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
“Shayton Adanda birinchi Odam Atoni vasvasaga soldi, va Odam Ato dushman bilan mulohaza qildi, shu tariqa unga ustunlik berdi. Shayton Odam Ato va Momo Havo ustidan o‘zining gipnoz qudratini ishga soldi, va bu qudratni Masih ustidan ham ishga solishga urindi. Ammo Muqaddas Yozuvning kalomi keltirilgach, Shayton g‘alaba qozonishga hech qanday imkoni yo‘qligini bildi.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.
“Erkaklar ham, ayollar ham o‘zlari bilan muloqotda bo‘ladigan kishilarning ongini qanday qilib asir etishni o‘rgatadigan ilmni o‘rganmasliklari kerak. Bu — Shayton o‘rgatadigan ilmdir. Biz bu turdagi har qanday narsaga qarshi turishimiz lozim. Biz mesmerizm va gipnotizm bilan ish tutmasligimiz kerak — bu o‘zining dastlabki maqomini yo‘qotib, samoviy saroylardan quvilgan zotning ilmidir.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
Shayton o‘rgatadigan “ilm” globallashuv tarafdori bo‘lgan savdogarlar tomonidan mukammallashtirilgan bo‘lib, “oxirgi kunlarda” “axborot supermagistrali” orqali amalga oshiriladi. Shayton yolg‘onning otasidir, va media gigantlari nafaqat yolg‘onlarni targ‘ib qiladilar, balki haqiqatni ham to‘sib qo‘yadilar, o‘zlari bid’atchi deb bilganlarni kuzatib boradilar va yer sayyorasi tarixida qachonlardir qo‘llanilgan gipnozning eng murakkab shaklini ishga soladilar. Uchinchi osmondan boshlangan urush Shaytonning urush olib borishidagi mana shu xususiyatini ta’kidlaydi, toki birinchi osmon urushi boshlanganda yashayotgan sodiqlar oldindan berilgan bilim orqali ogohlantirilgan bo‘lsinlar. Butunjahon to‘ri va “axborot supermagistrali”ning boshqaruv markazi Amerika Qo‘shma Shtatlarida yuritilishi va nazorat qilinishini anglaganimizda, Amerika Qo‘shma Shtatlari osmondan olov tushirishi va butun dunyoni aldashi nimani anglatishini tushunamiz. Vahiy kitobida “olov” xabarni ifodalaydi.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Vahiy kitobining o‘n uchinchi bobi va o‘n uchinchi oyatidagi ramziylik Karmel tog‘idagi jangdan olingan bo‘lib, u yerda Baalning payg‘ambarlari va butazorlar payg‘ambarlari Baal hamda Ashtorot haqiqiy xudolar ekanini tasdiqlash uchun osmondan olov tushira olmadilar. Baal erkak iloh, Ashtorot esa ayol iloh bo‘lgani uchun, ular yirtqichning suratini — jamoat bilan davlatning nopok birikmasini — ifodalaydi. Ular Izabelning payg‘ambarlari edilar; Izabel esa Axab bilan nopok munosabatda bo‘lgan edi. Karmel tog‘i haqidagi hikoyada yirtqich surati bilan bog‘liq bo‘lgan o‘sha ikki bashoratli guvoh Qo‘shma Shtatlarning avval Qo‘shma Shtatlarda, so‘ngra esa butun dunyoda papalik tizimining suratini shakllantirishdagi rolini ko‘rsatadi. Karmeldagi “olov” haqiqiy Xudo aslida kim ekanining dalili bo‘lishi kerak edi. U osmondan kelgan vahiy bo‘lib, haqiqiy Xudoni aniqlab berardi; Qo‘shma Shtatlar osmondan olov tushirganda ham ayni o‘sha masala mavjuddir.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Ishayo kitobida, boshlanishdanoq oxirni ayon qiladigan Xudo qadimgi Karmel tog‘ining ayni manzarasiga, shuningdek Amerika Qo‘shma Shtatlari osmondan olov tushirganida ifodalanadigan bashoratli manzaraga ham murojaat qiladi.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Davoingizni bayon qiling, deydi Egamiz; qudratli dalillaringizni keltiring, deydi Yoqubning Shohi. Ularni olib kelsinlar va bizga nima bo‘lishini ko‘rsatsinlar; avvalgi narsalarni, ularning nima ekanini ko‘rsatsinlar, toki biz ularni mulohaza qilib, ularning oqibatini bilaylik; yoki kelajakdagi narsalarni bizga e’lon qilsinlar. Bundan keyin bo‘ladigan narsalarni ko‘rsatinglar, toki biz sizlarning xudolar ekaningizni bilaylik; ha, yaxshilik qilinglar yoki yomonlik qilinglar, toki biz dahshatga tushib, buni birgalikda ko‘raylik. Mana, sizlar hech narsadan emassizlar, va ishingiz ham yo‘q narsadandir; sizlarni tanlagan kishi jirkanchdir. Men shimoldan birini ko‘tardim, va u keladi; quyosh chiqishidan u Mening nomimni chaqiradi; va u amirlarga loyga bostirib kirgandek, kulol loyni ezgandek bostirib kiradi. Boshidan boshlab kim e’lon qilgan, toki biz bilaylik? Va oldindan kim aytgan, toki biz: “U haqdir”, deya olaylik? Ha, ko‘rsatuvchi hech kim yo‘q; ha, e’lon qiluvchi hech kim yo‘q; ha, so‘zlaringizni eshituvchi ham hech kim yo‘q. Birinchi bo‘lib Sionga: “Mana, mana ular”, deydi; va Men Quddusga xushxabar keltiruvchini beraman. Ishayo 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Yaqinlashib kelayotgan yakshanba qonuni bilan boshlanadigan birinchi osmon urushida Amerika Qo‘shma Shtatlariga, shuningdek, Shaytonning o‘ziga ham o‘z “da’vo”larini “ilgari surish”ga ruxsat beriladi va ular Yezavelning xudosi haqiqiy Xudo ekanini isbotlashga urinish maqsadida osmondan olov tushiradilar. Dunyo o‘sha xudoning sajda kunining tamg‘asini qabul qilishga majbur qilinadi. “Axborot super magistrali” orqali butun insoniyatga osmondan tushiriladigan olov “yo‘qlik” ishidir, va o‘sha vosita orqali yetkazilgan xabarni tanlagan kishi “jirkanchlik”dir.
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
O‘sha urushda yuz qirq to‘rt ming va undan keyin buyuk olomon haqiqiy Xudo kim ekanligi haqidagi bahsda Xudoning guvohlari bo‘ladi. Urushning har ikki tomonidan yetkaziladigan xabarlar “olov” sifatida ifodalanadi. Barcha xalqlar haqiqiy Xudo kim ekanligini aniqlash uchun yig‘iladi va “haqiqat”ni tasdiqlash uchun guvohlarning ikki toifasi bo‘ladi.
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Barcha xalqlar bir joyga yig‘ilsin, barcha elatlar jam bo‘lsin: ulardan qaysi biri buni e’lon qila oladi va bizga avvalgi narsalarni ko‘rsata oladi? O‘z guvohlarini keltirsinlar, toki oqlansinlar; yoxud eshitsinlar-da: “Bu haqiqatdir”, deb aytsinlar. “Sizlar Mening guvohlarimsizlar, — deydi Egamiz, — va Men tanlagan qulimsizlar; toki Meni bilib, Menga ishoninglar va Men O‘sha Zot ekanimni anglaysizlar: Mendan oldin hech qanday xudo yaratilmagan, Mendan keyin ham bo‘lmaydi. Men, faqat Men, Egaman; va Mendan boshqa najotkor yo‘q. Men e’lon qildim, Men najot berdim, Men ko‘rsatdim, orangizda begona xudo bo‘lmagan paytda; shuning uchun sizlar Mening guvohlarimsizlar, — deydi Egamiz, — Men Xudoman.” Ishayo 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Karmel tog‘ining yakuniy namoyon bo‘lishida Shayton uchun guvohlar ham, Xudo uchun guvohlar ham bor. Bu namoyish kim haqiqiy Xudo ekanini isbotlash uchundir, ammo Xudoning sodiq guvohlari nimaga guvohlik berishlari kerak?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Isroilning Shohi bo‘lgan Egamiz, uning Qutqaruvchisi — lashkarlar Sarvari bo‘lgan Egamiz shunday deydi: Men birinchiman, Men oxirgiman; Mendan boshqa Xudo yo‘q. Menga o‘xshab kim da’vat qila oladi, buni e’lon qila oladi va Men uchun tartibga sola oladi, Men qadimiy xalqni tayin qilganimdan beri? Kelayotgan narsalarni va kelajakda yuz berajak hodisalarni ularga ko‘rsatsinlar. Qo‘rqmanglar, vahimaga tushmanglar: buni o‘sha vaqtdanoq senga aytib, e’lon qilmaganmidim? Sizlar esa Mening guvohlarimsiz. Mendan boshqa Xudo bormi? Haqiqatan, boshqa Xudo yo‘q; Men boshqasini bilmayman. O‘yma but yasovchilarning hammasi behudadir; ularning ko‘ngil qo‘ygan narsalari foyda keltirmaydi; ularning o‘zlari o‘zlariga guvohdirlar; ular ko‘rmaydilar ham, bilmaydilar ham; shuning uchun sharmanda bo‘ladilar. Ishayo 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Karmel tog‘ining so‘nggi to‘qnashuvidagi sodiqlar Xudoning Avvalgi ham, Oxirgi ham ekaniga haqiqat to‘g‘risida guvohlik berishlari kerak. U “qadimgi xalqni tayinlagan” Xudodir, toki “kelayotgan narsalarni” ayon qilsin. Xudoning guvohlari Karmel tog‘ining so‘nggi jangidan sal avval muhrlari ochiladigan Iso Masihning Vahiyini taqdim etishlari lozim.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Shaytonning Karmel tog‘i haqidagi xabari osmondan tushadigan olov sifatida tasvirlangan.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.
U katta moʻjizalar qiladi, hatto osmondan yerga odamlar koʻzi oldida olov tushiradi, Vahiy 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Bu oyat Qoʻshma Shtatlar “axborot supermagistrali” orqali insoniyatga yetkazayotgan zamonaviy gipnotizm ilmi vositasida amalga oshiradigan moʻjizalarni tasvirlamoqda. Ammo oyat, shuningdek, Masih qiyofasiga kirgan Shaytonning shaxsan oʻzi namoyon boʻlishi haqida ham soʻzlamoqda.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Uchinchi farishtaning xabari e’loniga qo‘shiladigan farishta butun yer yuzini o‘zining ulug‘vorligi bilan yoritmog‘i kerak. Bu yerda butun dunyoni qamrab oladigan ko‘lam va g‘ayrioddiy qudratga ega bir ish bashorat qilingan. 1840–44-yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni bo‘lgan edi; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazildi, va ayrim mamlakatlarda o‘n oltinchi asrdagi Islohotdan buyon biror yurtda ko‘rilganidan ham buyukroq diniy qiziqish yuzaga keldi; ammo bularning barchasi uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat tomonidan ortda qoldiriladi.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ish Hosil bayrami kuni”dagi ishga o‘xshash bo‘ladi. Xushxabarning boshlanishida Muqaddas Ruhning to‘kilishi bilan berilgan “ilk yomg‘ir” qimmatli urug‘ning unib chiqishiga sabab bo‘lganidek, “so‘nggi yomg‘ir” ham hosilning pishib yetilishi uchun uning oxirida beriladi. “Shunda biz bilamiz, agar Egamizni bilishga intilishda davom etsak: Uning chiqishi tong kabi tayyorlangan; U bizga yomg‘ir kabi, yerga yog‘adigan bahorgi va kuzgi yomg‘ir kabi kelur.” Ho‘sheya 6:3. “Ey Sion farzandlari, shod bo‘linglar, Egangiz Xudodan quvoninglar; chunki U sizlarga me’yorida ilk yomg‘irni berdi, va sizlar uchun yomg‘irni, ilk yomg‘irni ham, so‘nggi yomg‘irni ham yog‘dirur.” Yo‘el 2:23. “Oxirgi kunlarda, deydi Xudo, Men O‘z Ruhimdan har bir jonzot ustiga to‘kaman.” “Va shunday bo‘ladiki, Egamizning ismini chaqirgan har kim najot topur.” Havoriylar 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.
“Xushxabarning ulug‘ ishi uning boshlanishini belgilagan Xudoning qudrati namoyon bo‘lishidan kamroq namoyon bo‘lish bilan yakun topmasligi kerak. Xushxabarning boshlanishida ilk yomg‘irning to‘kilishida amalga oshgan bashoratlar uning yakunida so‘nggi yomg‘irda yana amalga oshishi kerak. Mana, havoriy Butrus ko‘z tikkan ‘tetiklanish zamonlari’ shulardir; u shunday degan edi: ‘Shunday ekan, tavba qilinglar va gunohlaringiz o‘chirib tashlanishi uchun Xudoga qaytinglar; toki Rabbimiz huzuridan tetiklanish zamonlari kelsin va U Iso Masihni yuborsin.’ Havoriylar 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Muqaddas bag‘ishlanishdan yuzlari yorishib, porlab turgan Xudoning xizmatkorlari osmondan kelgan xabarni e’lon qilish uchun joyma-joy shoshiladilar. Butun yer yuzi bo‘ylab minglab ovozlar orqali ogohlantirish beriladi. Mo‘jizalar sodir bo‘ladi, kasallar sog‘aytiriladi, alomatlar va mo‘jizalar esa imonlilarga ergashadi. Shayton ham yolg‘on mo‘jizalar bilan amal qiladi, hatto odamlar ko‘z o‘ngida osmondan olov tushiradi. Vahiy 13:13. Shu tariqa yer yuzining aholisi o‘z tarafini tanlashga olib kelinadi.” Buyuk kurash, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Shayton osmondan olov tushirishga chorlaydigan zamonga yetganimizda, “yer yuzining aholisi o‘z tomonini tanlashga majbur bo‘ladi.” O‘sha vaqtda, Xudoning guvohi “samodan kelgan xabarni e’lon qilish uchun joydan joyga shoshadi. Butun yer yuzi bo‘ylab, minglab ovozlar orqali, ogohlantirish beriladi.” Xudoning guvohlari amalga oshiradigan ish “Uluғ bayram kuni”dagiga o‘xshash bo‘ladi, qachonki “uchinchi farishtaning xabarini e’lon qilishda ishtirok etuvchi farishta butun yer yuzini o‘zining ulug‘vorligi bilan yoritishi kerak” bo‘ladi. Uluғ bayram kuni olov Muqaddas Ruhning to‘kilishining ramzi edi, va olov Shaytonning nopok ruhining to‘kilishining ham ramzidir.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Yuhanno Vahiy kitobining yettinchi bobida bir yuz qirq to‘rt minglik va ulug‘ olomonni tasvirlab berganidan so‘ng, u yettinchi va so‘nggi muhrning ochilishini ko‘rsatadi. So‘nggi, ya’ni yettinchi muhr Iso Masihning Vahiyining ochilishini anglatadi; bu esa sinov muddati yopilishidan sal oldin ochilishi kerak bo‘lgan Vahiy kitobidagi yagona bashoratdir. Yettinchi muhr, yetti momaqaldiroq va Iso Masihning Vahiyi — bularning barchasi sinov muddati yopilishidan sal oldin ochib beriladigan ayni bir haqiqatning ramzlaridir. Iso Masihning Vahiyi Alif va Omegadir bo‘lgan Masihning fe’l-atvori va ijodiy qudratini ta’kidlaydi. Yetti momaqaldiroq bir yuz qirq to‘rt minglik muhrlanadigan tarixni ko‘rsatadi, yettinchi muhr esa ikki guvoh tiriltiriladigan va Xudoning “haqiqat”ining ijodiy qudratini qabul qiladigan tarix davomida Muqaddas Ruhning to‘kilishini bildiradi; bu haqiqat Ota tomonidan, O‘g‘ilga, Jabroilga, payg‘ambarga, undan esa undagi mujassam qudratni o‘qish, eshitish va saqlashni tanlaganlarga yetkaziladi.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Va u yettinchi muhrni ochganida, osmonda qariyb yarim soat sukut bo‘ldi. Va men Xudo huzurida turgan yetti farishtani ko‘rdim; va ularga yetti karnay berildi. Va boshqa bir farishta kelib, qurbongoh oldida turdi; uning qo‘lida oltin tutatqi idishi bor edi; va unga ko‘p tutatqi berildi, toki u buni taxt oldidagi oltin qurbongoh ustida barcha muqaddaslarning ibodatlari bilan birga taqdim etsin. Va tutatqining tutuni, muqaddaslarning ibodatlari bilan birga, farishtaning qo‘lidan Xudo huzuriga ko‘tarildi. Va farishta tutatqi idishini olib, uni qurbongoh olovi bilan to‘ldirdi-da, yerga otdi: va ovozlar, momaqaldiroqlar, chaqmoqlar hamda zilzila yuz berdi. Vahiy 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Ushbu oyatlarda “yetti farishta” “Xudo oldida turar” edi va ularning qo‘lida “yetti karnay” bor edi. O‘sha yetti karnay farishtasi odatda, va to‘g‘ri ravishda, yakshanba ibodatini majburan joriy etgani uchun Rim ustidan Xudoning hukmlari ramzi sifatida tushunib kelinadi. Butparast Rim Konstantin davrida milodiy 321-yilda birinchi yakshanba qonunini chiqardi, va milodiy 330-yilga kelib uning imperiyasi sharq va g‘arbga bo‘lindi. Ana shu paytdan boshlab dastlabki to‘rt karnay sado bera boshladi va ular uning imperiyasiga qarshi yuborilgan tarixiy kuchlarni ifoda etardi; bu kuchlar milodiy 476-yilga kelib Rim shahrini shunday holga keltirdiki, u yerda endi hech qachon shahar ustidan hukmronlik qilgan boshqa birorta rimlik hukmdor bo‘lmadi; holbuki, o‘sha shahar Rimning qudrati va shon-shuhratining ramzi edi. Papalik milodiy 538-yilda Orlean Kengashida yakshanba qonunini qabul qilganida, Muhammad Rim cherkovi ustidan hukm olib kelish uchun ko‘tarildi; bu hukm beshinchi va oltinchi karnaylar orqali tasvirlangan bo‘lib, ular, shuningdek, birinchi va ikkinchi voy edi va Islomni ifoda etardi. O‘sha karnaylar haqidagi an’anaviy tushuncha qanchalik to‘g‘ri bo‘lmasin, ular Vahiy kitobining to‘qqizinchi bobida taqdim etilgan joyda “balolar” deb belgilangan.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Bu balolar orqali o‘ldirilmagan qolgan odamlar esa, jinlarga hamda oltin, kumush, mis, tosh va yog‘ochdan yasalgan, na ko‘ra oladigan, na eshita oladigan, na yura oladigan butlarga sajda qilmasliklari uchun, o‘z qo‘llarining ishlaridan tavba qilmadilar. Ular na qotilliklaridan, na sehrgarliklaridan, na zinosidan, na o‘g‘riliklaridan tavba qildilar. Vahiy 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Yetti karnayning mukammal va yakuniy bajo bo‘lishi — Vahiy kitobining o‘n oltinchi bobidagi yetti oxirgi balodir. Vahiy kitobining to‘qqizinchi bobidagi yetti karnayning bashoratli xususiyatlarini hatto yuzaki ko‘zdan kechirishning o‘zi ham, ularda yetti oxirgi baloning xususiyatlariga parallel belgilar mavjudligini ko‘rsatadi. Yettinchi muhrning ochilishi sinov muddati yakun topish arafasida bo‘lgan va Xudoning g‘azabi, ya’ni yetti oxirgi balo timsolida ifodalangan g‘azab, to‘kilish arafasida turgan tarixiy davrda sodir bo‘ladi.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Masih Yahudo qabilasining Arsloni sifatida “yettinchi muhrni ochganida”, bir farishta kelib, oltin tutatqi idishini ko‘targan holda qurbongoh oldida turdi; va unga ko‘p tutatqi berildi, toki uni taxt oldidagi oltin qurbongoh ustida barcha azizlarning ibodatlari bilan birga taqdim etsin. “Va tutatqining tutuni, ya’ni azizlarning ibodatlari bilan birga bo‘lgan tutun, farishtaning qo‘lidan Xudo huzuriga ko‘tarildi.” Muqaddas Ruhning Hosil bayrami kunida to‘kilishi Quddusda to‘plangan imonlilarning yakdil ibodati bilan oldindan tayyorlangan edi.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
“Oramizda haqiqiy xudojo‘ylikning qayta jonlanishi barcha ehtiyojlarimiz ichida eng buyugi va eng shoshilinchi hisoblanadi. Buni izlash bizning birinchi ishimiz bo‘lmog‘i lozim. Rabbiyning marhamatini olish uchun jiddiy sa’y-harakat bo‘lishi kerak, bu esa Xudo O‘z marhamatini bizga ato etishga tayyor emasligi uchun emas, balki biz uni qabul qilishga tayyor emasligimiz uchundir. Samoviy Otamiz Undan so‘raganlarga O‘z Muqaddas Ruhini berishga, yer yuzidagi ota-onalar o‘z farzandlariga yaxshi hadyalar berishga tayyor bo‘lganlaridan ham ko‘proq tayyordir. Ammo e’tirof, xorlik, tavba va jiddiy ibodat orqali Xudo bizga O‘z marhamatini berishni va’da qilgan shartlarni bajarish bizning ishimizdir. Qayta jonlanishni faqat ibodatga javob tariqasida kutish mumkin.” Selected Messages, 1-kitob, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Yettinchi muhrning ochilishi bir yuz qirq to‘rt ming kishining muhrlanishini ko‘rsatadi. Muhrlash ibodat bilan boshlanadi, ammo bu shunchaki ibodat faoliyati bilan emas, balki muayyan bir ibodat bilan amalga oshadi. O‘sha muayyan ibodat Doniyor kitobida ko‘rsatilgan bo‘lib, u, albatta, Vahiy kitobidir ham.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Vahiy kitobidagi Yuhanno va o‘z kitobidagi Doniyor “oxirgi kunlar”dagi bir yuz qirq to‘rt ming kishini ifodalaydi. “Oxirgi kunlar”da birinchi osmon janggi davomida Xudoning guvohlari bo‘lishi kerak bo‘lganlar sinov muddati tugashidan sal oldin muhrdan ochiladigan bashoratga guvohlik beradilar. Hozir ko‘rib chiqayotgan oyatlarda bu yettinchi muhr sifatida ifodalangan. “Oltin tutatqi idishi” bilan farishtaga keladigan ibodatlar Doniyor kitobining to‘qqizinchi bobidagi Doniyorning ibodati bilan ifodalangan. O‘sha ibodat Muso “yetti vaqt” bashorati bilan bog‘liq holda bayon etgan muayyan bir ibodatdir. Bu ibodat ikki qismdan iborat bo‘lib, Doniyor o‘zining ikki qismli ibodatining kontekstini Musoning “la’nati” va “qasami” atamalari bilan ifodalaydi. Doniyor va Vahiy kitoblari ayni bir kitobdir, va Doniyor kitobida mavjud bo‘lgan o‘sha bashorat yo‘nalishlari Vahiy kitobida davom ettiriladi.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Vahiy o‘n sakkizdagi qudratli farishtaning harakati ichida muqaddas olovning to‘kilishiga sabab bo‘ladigan ibodat, Doniyorning “yetti marta” ibodatidir. Bu, vahiylarni Doniyorga tushuntirish uchun farishta Jabroilni osmondan pastga tushirgan ibodatdir. Doniyor to‘qqizinchi bobning dastlabki yigirma oyatini qamrab olgan ibodatining yakunida, Jabroil kechki nazr vaqti atrofida pastga tushdi. Oltin tutatqi idishini olgan farishta qabul qiladigan va yuqoriga ko‘tariladigan ibodatlar, quyosh botayotgan paytda, “oxirgi kunlar”ning oqshomida yuqoriga ko‘tariladigan ibodatlardir.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Men so‘zlab, ibodat qilib, o‘z gunohimni va xalqim Isroilning gunohini e’tirof etib, Xudoyimning muqaddas tog‘i uchun iltijomni Egam Xudo huzuriga keltirib turganimda; ha, men ibodatda so‘zlayotganimda, boshlanishdagi vahiyda ko‘rganim o‘sha Jabroil degan kishi tez uchib kelib, kechki qurbonlik paytida menga tegdi. Doniyor 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Doniyorning ibodati nafaqat o‘z gunohlarining, balki Xudoning xalqining gunohlarining ham e’tirofi edi. Uning ibodati Levilar kitobining yigirma oltinchi bobidagi “yetti marta” bilan bog‘liq tavba ibodatining andozasidir.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Sizlardan omon qolganlar esa dushmanlaringizning yurtlarida o‘z gunohlari tufayli ado bo‘lib boradilar; shuningdek, otalarining gunohlari tufayli ham ular bilan birga ado bo‘lib boradilar. Agar ular o‘z gunohlarini va otalarining gunohlarini, Menga qarshi qilgan xiyonatlarini, shuningdek, Menga qarshi yurganliklarini e’tirof qilsalar; va Men ham ularga qarshi yurganimni hamda ularni dushmanlari yurtiga olib kirganimni tan olsalar; agar o‘shanda ularning sunnat qilinmagan yuraklari xor bo‘lsa va ular gunohlarining jazosi-ni qabul qilsalar: Shunda Men Yoqub bilan tuzgan ahdimni eslayman, Ishoq bilan tuzgan ahdimni ham, Ibrohim bilan tuzgan ahdimni ham eslayman; va yurtni ham eslayman. Leviticus 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Muso “yetti marta” bilan bog‘liq jazoni bayon etganidan so‘ng, uni Xudoning “ahdi”ning “nizosi” deb ataydi va Xudoning xalqi, agar va qachon o‘zlarining dushman yurtida qullar ekanliklarini anglab yetsalar, xuddi Doniyor kabi, nima qilishlari kerakligini ko‘rsatadi. Ular, Doniyor namoyon etganidek, o‘z gunohlarini, shuningdek ota-bobolarining gunohlarini ham e’tirof etishlari kerak edi.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Bir yuz qirq to‘rt ming bo‘lishga da’vat etilganlar tomonidan ayni shu maxsus ibodat taqdim etilganda, oltin tutatqi idishini ushlagan farishta “tutatqi idishini olib”, uni “qurbongohning olovi bilan to‘ldiradi va yerga sochadi; va ovozlar, momaqaldiroqlar, chaqmoqlar va zilzila yuz beradi.” Qo‘shma Shtatlar va Shayton osmondan tushiradigan soxta “olov” xabariga qarama-qarshi ravishda “haqiqat” xabarini ifodalovchi muqaddas olov, Yakshanba qonuni bo‘lgan “zilzila” soatida sodir bo‘ladi.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Zakariyo kitobida bizga shuni ma’lum qilinadiki, Doniyor ham tarkibida bo‘lgan qullikdan qaytishdan keyin ma’bad va Quddusning qayta tiklanishi tarixida, Zarubabel ma’badning ham poydevorini, ham bosh toshini qo‘ygan.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Shunda u menga javob berib dedi: “Egamizning Zarubobulga aytgan kalomi shudir: ‘Na qudrat bilan, na kuch bilan, balki Mening Ruhim bilan’, — deydi lashkarlar Egasi. Ey ulug‘ tog‘, sen kimsan? Zarubobul oldida sen tekislikka aylanasan; va u uning bosh toshini hayqiriqlar bilan olib chiqadi, shunday deb faryod qilib: ‘Unga inoyat, inoyat bo‘lsin!’” Bundan tashqari, Egamizning kalomi menga kelib dedi: “Bu uyning poydevorini Zarubobulning qo‘llari qo‘ygan; uni uning qo‘llari ham tamomlaydi; va lashkarlar Egasi meni sizlarning oldingizga yuborganini bilib olasizlar. Zero, kichik ishlar kunini kim mensimadi? Chunki ular shodlanadilar va Zarubobulning qo‘lida o‘sha yetti bilan birga shoqulni ko‘radilar; ular Egamizning ko‘zlaridir, butun yer yuzini u yoq-bu yoqqa kezib yuradilar.” Zakariyo 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubbabel “Bobilning zurriyoti” degan ma’noni anglatadi va ikkinchi farishtaning xabarining timsolidir; bu xabar Yarim tun faryodi xabari bilan birlashganda, Adventizmning boshlang‘ich harakatida “poydevor”ni qo‘ydi. Zerubbabel, shuningdek, “tepa toshi” qo‘yiladigan paytda, Future for America harakatidagi Adventizmning yakunlovchi harakatida ikkinchi farishta xabarining takrorlanishini ham ifodalaydi.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
“Axborot super magistrali” bo‘lgan ko‘chada, o‘lik suyaklar vodiysida qatl etilgan ikki guvoh ustidan dunyo shodlandi. O‘sha ikki guvoh qayta tiriltirilganda esa, dunyo qo‘rqdi, osmonlar esa shodlandi. Zakariyo, barcha payg‘ambarlar singari, Xudoning xalqi shodlanadigan “oxirgi kunlar”ni ko‘rsatmoqda. Zakariyo bizga ularning ikki guvohning tirilishida, “o‘sha yettini” ko‘rganlarida shodlanishlarini bildiradi. “O‘sha yetti” — Levilar yigirma oltinchi bobda “yetti marta” deb tarjima qilingan ayni o‘sha ibroniycha so‘zdir. Birinchi farishtaning harakati Musoning “yetti marta”sining poydevor toshini qo‘ydi, va bu “haqiqat” 1863-yilda rad etilganiga qaramay, uchinchi farishtaning harakatining ham bosh toshi bo‘lishi kerak.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
U tan olinib, amalga oshirilganda va unga muvofiq ikki tomonlama ibodat bilan tatbiq etilganda, Hosil bayramida bo‘lgani kabi, haqiqiy olov yerga tashlanadi.
We will continue to address the opening of the seventh seal in the next article.
Keyingi maqolada yettinchi muhrning ochilishini ko‘rib chiqishni davom ettiramiz.