The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Boshida Yarim tun faryodi xabari tergov hukmining ochilishida yakun topgan edi, va Yarim tun faryodi xabari ijro hukmining ochilishida yakun topadi. Islomning uchinchi voy-holi Yakshanba qonunining qabul qilinishi uchun Amerika Qo‘shma Shtatlari ustiga hukmni keltiradi, va u Izabel bilan — Tirning zinosh ayoli bilan — zino qilgan o‘n shoh tomonidan ifodalangan fuqaroviy ta’qib etuvchi hokimiyat bosimi ostida o‘zlarining Yakshanba qonunini qabul qilganlari uchun butun dunyo ustiga keladigan davomli va tobora kuchayib boruvchi hukmni ifodalaydi.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Diniy erkinlik yurti bo‘lgan Amerika vijdonni majburlashda va odamlarni soxta shanbani hurmat qilishga majbur etishda Papalik bilan birlashar ekan, yer yuzidagi har bir mamlakatning xalqlari uning namunasiga ergashishga yetaklanadilar.” Testimonies, 6-jild, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Buyuk kurashdagi yakshanba qonuni uchun jang shunda to‘la avj oladi. Shunda Shayton Masih qiyofasiga kirib namoyon bo‘ladi.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Papalik institutini Xudoning qonunini buzgan holda majburan joriy etuvchi farmon orqali xalqimiz o‘zini solihlikdan butunlay uzib qo‘yadi. Protestantizm qo‘lini jarlik osha cho‘zib, Rim hokimiyatining qo‘lini tutganida, tubsizlik uzra qo‘l uzatib, Spiritizm bilan qo‘l berib ko‘rishganida, ushbu uch tomonlama ittifoq ta’siri ostida mamlakatimiz protestant va respublika boshqaruvi sifatidagi o‘z Konstitutsiyasining har bir tamoyilini rad etib, papalikning yolg‘onlari va aldanishlarini yoyish uchun sharoit yaratganida, shunda biz Shaytonning ajoyib faoliyati boshlanishi uchun vaqt kelganini va oxir yaqin ekanini bilishimiz mumkin.” Guvohliklar, 5-jild, 451.
National apostasy is followed by national ruin.
Milliy murtadlik ortidan milliy halokat keladi.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Amerika Qo‘shma Shtatlari xalqi marhamat topgan xalq bo‘lib kelgan; ammo ular diniy erkinlikni cheklaganlarida, protestantizmni tark etganlarida va papachilikni qo‘llab-quvvatlaganlarida, ularning aybi me’yori to‘lib bo‘ladi va ‘milliy murtadlik’ osmon kitoblarida qayd etiladi. Bu murtadlikning natijasi milliy halokat bo‘ladi.” Review and Herald, May 2, 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Nodon Laodikiyalik Adventistlar papalik hokimiyati bilan qo‘l biriktiradilar va qulatiladilar, Masihning hali ham Bobil ichida bo‘lgan boshqa suruvi esa papalikning qo‘lidan qutulib qoladi.
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 yurtga ham kiradi, va ko‘p mamlakatlar yiqitiladi; ammo uning qo‘lidan mana bular qutulib qoladi: Edom, Mo‘ab va Ammon farzandlarining boshliqlari. Doniyor 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Yakshanba qonunining qabul qilinishi tufayli yettinchi karnay hukm-vayni keltirar ekan, Islom to‘satdan Amerika Qo‘shma Shtatlariga zarba beradi.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Va men qaradim va osmonning o‘rtasidan uchib ketayotgan bir farishtani ko‘rdim hamda eshitdim; u baland ovoz bilan shunday der edi: “Yer yuzida yashovchilarning holiga voy, voy, voy bo‘lsin, hali sado berishi kerak bo‘lgan uch farishtaning karnay ovozlari sababli!” Vahiy 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Vahiy kitobining o‘n birinchi bobida ikki guvohni ifodalovchi bayroq, so‘ng Yuhanno tomonidan Vahiy kitobining o‘n ikkinchi bobida quyoshga burkangan ayol sifatida tasvirlanadi va bashoratli ravishda ibtido hamda intiho ramziyati bilan ifodalanadi.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Va osmonda buyuk bir alomat ko‘rindi: quyoshga burkangan bir ayol, oyoqlari ostida oy, boshida esa o‘n ikki yulduzdan toj bor edi. U homilador bo‘lib, tug‘ish azobida qiynalgan holda faryod qilardi. Va osmonda yana boshqa bir alomat ko‘rindi; va mana, yetti boshi va o‘n shoxi bor, boshlarida esa yetti toj bo‘lgan ulkan qizil ajdarho paydo bo‘ldi. Uning dumi osmondagi yulduzlarning uchdan bir qismini sudrab olib, ularni yerga uloqtirdi; va ajdarho tug‘ishga hozir bo‘lgan ayolning oldida turdi, toki u tug‘ishi bilan bolasini yutib yuborsin. Va ayol barcha xalqlarni temir tayoq bilan boshqaradigan bir o‘g‘il farzandni tug‘di; va uning bolasi Xudoning huzuriga, Uning taxtiga olib ketildi. Vahiy 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
U oy ustida turibdi va quyoshga burkangan. Oy quyoshning aksidir, shuning uchun u payg‘ambarlik ma’nosida quyoshni ifodalaydi. Uning tojidagi o‘n ikki yulduz qadimgi Isroilning boshidagi o‘n ikki qabilani anglatadi; ular esa qadimgi Isroilning oxiridagi o‘n ikki shogirdning timsolidir. Qadimgi Isroilning oxiridagi o‘n ikki shogird bo‘lgan o‘n ikki yulduz, zamonaviy Isroilning boshidagi o‘n ikki havoriy hamdir. Shuning uchun ular zamonaviy Isroilning oxiridagi, shogirdlar va havoriylar bo‘lgan bir yuz qirq to‘rt ming kishining timsolidir. Tarixning shunday boshida — shogirdlar qadimgi Isroilning yakunini, havoriylar esa zamonaviy Isroilning boshlanishini ifodalagan paytda — jamoat bo‘lgan ayol Masihga homilador edi. U O‘zining o‘limi va tirilishidan so‘ng Xudoning huzuriga olib ketiladigan “erkak farzand”dir.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Demak, ayol, shuningdek, o‘lim vodiysidan tiriltirilgach osmonga ko‘tariladigan bir yuz qirq to‘rt ming kishining tug‘ilishini ham timsol qiladi. Ular osmonda bo‘lganlaridan so‘ng, u yana boshqa bir bolani tug‘ar edi; bu bola Yakshanba qonuni paytida Bobildan chiqib keladigan boshqa suruvni ifodalaydi.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
U tug‘masdan oldin tug‘di; dardi kelmasdan oldin o‘g‘il farzandni dunyoga keltirdi. Bunday narsani kim eshitgan? Bunday hodisalarni kim ko‘rgan? Yer bir kunda farzand ko‘radimi? Yoki bir xalq bir lahzada tug‘iladimi? Ammo Sion tug‘ish dardini tortishi bilanoq o‘z farzandlarini dunyoga keltirdi. Men tug‘dirishga olib kelib, tug‘dirmay qo‘yarmidim? — deydi Egamiz. Men tug‘diradigan qilib, bachadonni yopib qo‘yarmidim? — deydi Xudoying. Ishayo 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Yer hayvoni hukmronligi davrida bir xalq birdaniga tug‘iladi. O‘sha xalq bir yuz qirq to‘rt ming kishidir, chunki ular Masihning fe’l-atvorini mukammal aks ettiradiganlardir. Ular “erkak bola” Iso orqali timsollanganlardir. Ular Ishayoning ayoli to‘lg‘oqqa tushishidan oldin tug‘iladigan “erkak bolasi”dir. Tubsiz chohdan chiqqan hayvon tomonidan o‘ldirilganlarida dunyo xursand bo‘lgan o‘lik quruq suyaklar Quddusda taskin topadilar, va shundan so‘ng ular “erkak bola”ni dunyoga keltiradigan ayol bilan birga shodlanadilar. Ular ayol to‘lg‘oqqa tushishidan oldin dunyoga keltiriladilar, so‘ngra u to‘lg‘oqqa tushib, “uning” boshqa “farzandlari”ni dunyoga keltiradi; o‘shanda g‘ayriyahudiylar uchinchi farishtaning xabariga oqib kelayotgan daryo kabi javob beradilar, chunki bu xabar mamlakat bo‘ylab toshqin to‘lqini singari yoyiladi. Ular buyuk bir inqiroz ichida tug‘iladilar, bu esa uning to‘lg‘og‘ini ifodalaydi. Vahiy kitobining o‘n ikkinchi bobidagi ayol, mohiyatan, egizak farzand ko‘radi. Birinchi tug‘ilganlar bir yuz qirq to‘rt ming kishidir; ular ilk hosil sifatida tanib olinadi, g‘ayriyahudiylar esa yozgi o‘rim hosilining buyuk yig‘im-terimi sifatida.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Quddus bilan shodlaninglar va uni sevuvchi barchangiz u bilan birga quvoninglar; u uchun aza tutuvchi barchangiz u bilan birga katta sevinch ila shodlaninglar. Toki uning taskin ko‘ksilaridan emib to‘yinursizlar; toki uning ulug‘vorligining mo‘l-ko‘lligidan emib lazzatlanursizlar. Zero Egamiz shunday demoqda: Mana, Men unga tinchlikni daryo kabi, xalqlarning ulug‘vorligini esa toshib oqadigan irmoq kabi yoyaman; shunda sizlar emursizlar, uning yonlarida ko‘tarib yurilursizlar va tizzalarida erkalatilursizlar. Onasi taskin bergan kishiga o‘xshab, Men ham sizlarga taskin beraman; va sizlar Quddusda taskin topursizlar. Buni ko‘rganingizda yuragingiz shod bo‘lur, suyaklaringiz maysadek yashnab ketar; Egamizning qo‘li O‘z qullariga ayon bo‘lur, Uning g‘azabi esa dushmanlariga zohir bo‘lur. Ishayo 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Quddus uchun “motam tutadiganlar” — uning ichida sodir etilgan jirkanchliklar uchun oh tortib, faryod qiladigan va muhrlanganlardir; va ular yakshanba qonunidan oldin muhrlanadilar. Biz hozir “jamoat uchun yakunlovchi ish” davridamiz; bu bir yuz qirq to‘rt ming kishining muhrlanishining so‘nggi lahzalaridir.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Xudoning haqiqiy xalqi, qalbida Rabbiyning ishining ruhi va jonlarning najotini tutganlar, gunohni har doim uning asl, gunohkor tabiatida ko‘radilar. Ular Xudoning xalqini osonlik bilan o‘rab oladigan gunohlarga nisbatan doimo sodiq va ochiqchasiga muomala qilish tomonida bo‘ladilar. Ayniqsa jamoat uchun bo‘lgan yakuniy ishda, Xudoning taxti oldida nuqsonsiz turishi kerak bo‘lgan bir yuz qirq to‘rt mingning muhrlanish vaqtida, ular Xudoning nomini da’vo qiluvchi xalqining nohaqliklarini eng chuqur his etadilar. Bu haqiqat payg‘ambarning oxirgi ish haqidagi tasviri orqali, har birining qo‘lida qirg‘in quroli bo‘lgan kishilar timsolida kuchli tarzda bayon etilgan. Ularning orasida bir kishi zig‘ir matodan kiyim kiygan, yonida kotibning siyohdoni bor edi. ‘Va Rabbiy unga dedi: Shaharning o‘rtasidan, Quddusning o‘rtasidan o‘tib, uning o‘rtasida qilinayotgan barcha jirkanch ishlar uchun oh tortib, faryod qilayotgan kishilarning peshonalariga belgi qo‘y’. Testimonies, 3-jild, 266.”
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
“Xo‘rsinib, faryod qilayotganlar” halokat qurollari bilan cherkov ichidan o‘tadigan, Quddus timsolida tasvirlangan jamoat uzra yuborilgan vayron qiluvchi farishtalardan oldin muhrlanadilar.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Amr shudir: “Shahar ichidan, Quddus ichidan o‘tib, uning ichida qilinayotgan barcha jirkanch ishlar uchun oh tortib, faryod qilayotgan odamlarning peshonalariga belgi qo‘y.” Ana shu oh tortib, faryod qilayotganlar hayot so‘zlarini e’lon qilib kelayotgan edilar; ular tanbeh bergan, maslahat qilgan va yolvorib da’vat etgan edilar. Xudoni behurmat qilgan ayrimlar tavba qildilar va Uning huzurida yuraklarini kamtar qildilar. Ammo Egamizning ulug‘vorligi Isroildan ketgan edi; ko‘pchilik hanuz dinning tashqi shakllarini davom ettirayotgan bo‘lsa-da, Uning qudrati va huzuri yo‘q edi.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Uning g‘azabi hukmlar orqali namoyon bo‘ladigan vaqtda, Masihning bu kamtarin, fidoyi izdoshlarini dunyoning qolgan qismidan ularning qalb iztirobi ajratib turadi; bu iztirob nolalar va yig‘i-sig‘i, tanbehlar va ogohlantirishlarda ifodalanadi. Boshqalar mavjud yovuzlik ustini yopishga va hamma yoqda keng tarqalgan buyuk qabihlikni oqlashga urinayotgan bir paytda, Xudoning sha’ni uchun g‘ayratga va jonlarga muhabbatga ega bo‘lganlar hech kimning iltifotini qozonish uchun sukut saqlamaydilar. Ularning solih qalblari adolatsizlarning nopok ishlari va buzuq so‘zlashuvlaridan kun sayin azob chekadi. Ular gunohning shiddat bilan oqib kelayotgan toshqinini to‘xtatishga ojizdirlar, shu bois qayg‘u va vahima bilan to‘ladilar. Ular katta nurga ega bo‘lganlarning aynan o‘z uylarida dinning xor etilayotganini ko‘rib, Xudo oldida aza tutadilar. Ular jamoat ichida deyarli har turdagi mag‘rurlik, tamagirlik, xudbinlik va aldov borligi sababli nola qiladilar va jonlarini ezadilar. Tanbehga undovchi Xudoning Ruhi oyoq osti qilinadi, shaytonning xizmatkorlari esa zafar qiladilar. Xudoning sha’ni toptaladi, haqiqat esa kuchsiz va ta’sirsiz qilib qo‘yiladi.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Ўзларининг руҳий таназзулидан қайғурмайдиган ва бошқаларнинг гуноҳлари учун мотам тутмайдиган тоифа Худонинг муҳрисиз қолдирилади. Раббимиз Ўз хабарчиларига, қўлларида қирғин қуроллари бўлган одамларга, шундай амр қилади: «Унинг ортидан шаҳар бўйлаб юринглар ва ўлдиринглар: кўзингиз аямасин, раҳм ҳам қилманглар; қарияларни ҳам, йигитларни ҳам, қизларни ҳам, ёш болаларни ҳам, аёлларни ҳам бутунлай қириб ташланглар; лекин белгиси бор бирон кишига яқинлашманглар; ва Менинг муқаддас масканимдан бошланглар». Шунда улар уй олдида турган қариялардан бошладилар.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Bu yerda biz cherkov — Rabbiyning muqaddas maskani — Xudoning g‘azabi zarbasini birinchi bo‘lib his qilganini ko‘ramiz. Qadimgi oqsoqollar, Xudo ularga buyuk nur bergan va xalqning ruhiy manfaatlari posbonlari sifatida turgan o‘sha kishilar, o‘zlariga ishonib topshirilgan omonatga xiyonat qildilar. Ular shunday nuqtayi nazarni egalladilar: avvalgi kunlardagidek mo‘jizalar va Xudo qudratining yaqqol namoyon bo‘lishini kutishimiz shart emas. Zamonlar o‘zgargan. Bu so‘zlar ularning imonsizligini mustahkamlaydi, va ular aytadilar: Rabbiy na yaxshilik qiladi, na yomonlik. U O‘z xalqini hukm bilan yo‘qlash uchun haddan tashqari rahmdildir. Shunday qilib, “Tinchlik va xavfsizlik” — endi hech qachon Xudo xalqiga ularning gunohlarini va Yoqub xonadoniga ularning ma’siyatlarini ko‘rsatish uchun ovozini karnay kabi ko‘tarmaydigan kishilarning nidosidir. Hurmaydigan bu soqov itlar haqoratlangan Xudoning adolatli qasosini his qiladiganlarning o‘zidir. Erkaklar, qizlar va kichik bolalar — barchasi birga halok bo‘ladilar.” Guvohliklar, 5-jild, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Ishayo qirqinchi bob ikki karra ifodalash ramziyligidan foydalanish bilan boshlanadi; bu esa Bobilning qulashi haqidagi xabar bilan birlashadigan ikkinchi xabar bo‘lgan Yarim tun nidosi xabarining payg‘ambarlik belgisi hisoblanadi. Bobilning qulashi payg‘ambarlik tarzida ifodalanganda ikki karra qilib aytiladi. Bu ibora shunday: “Bobil quladi, quladi.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Shundan so‘ng yana bir farishta ergashib kelib, dedi: Zinosining g‘azabi sharobidan barcha xalqlarga ichirgan buyuk shahar — Bobil qulagan, qulagandir. Vahiy 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Muqaddas Kitobda tom ma’nodagi Bobilning ikki qulash hodisasi bor, va ruhiy Bobilning ham Muqaddas Kitobda ikki qulash hodisasi bor. Ular birgalikda Bobilning qulashi haqidagi bashoratli xususiyatlarni aniqlab beradigan to‘rtta tarixiy guvohlikni ifodalaydi.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
U baland ovoz bilan qudratli tarzda nido qilib dedi: “Buyuk Bobil quladi, quladi va jinlarning maskaniga, har bir nopok ruhning panohiga hamda har bir nopok va jirkanch qushning qafasiga aylandi”. Vahiy 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
So‘zma-so‘z Bobil Nimrod zamonida Bobil sifatida quladi, va so‘zma-so‘z Bobil Belshazzar zamonida ham quladi. Ruhiy Bobil 1798-yilda quladi, va uning yakuniy qulashi Muqaddas Yozuvlarda qayta-qayta tasvirlangan. Shu sababli, Bobilning qulashi haqidagi xabar ikki karra bo‘lishning bashoratli ramziyligini o‘z ichiga oladi. Bobilning qulashi bilan birga ikki karra bo‘lish mavjud, ammo ikki karra bo‘lish hodisasi uchun yana boshqa ikki asosiy bashoratli sabab ham bor.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Ikkinchi sabab shuki, u xabar sifatida ikkinchi bir xabar qo‘shilgan xabarni ifodalaydi. U ikki xabarni ifodalaydi. Ikkinchi farishtaning xabarining ma’nosi va tuzilishi bilan bog‘liq boshqa muhim haqiqatlar ham bor, biroq biz faqat shuni qayd etmoqdamizki, qirqinchi bobda boshlanadigan Ishayoning yakuniy bashoratli rivoyati, Masih samoviy muqaddasxonada turgan paytida O‘z xalqiga berishni va’da qilgan Tasalli Beruvchining timsolini ikkilantirish bilan boshlanadi.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
“Tasalli beringlar, xalqimga tasalli beringlar, — deydi Xudoyingiz. Quddusga ko‘nglini ko‘taradigan so‘zlarni aytinglar va unga nido qilinglar: uning kurash vaqti tugadi, gunohi kechirildi; chunki u barcha gunohlari uchun Egamizning qo‘lidan ikki hissa oldi”. Ishayo 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Muqaddas Kitobda Masihning tabiatidagi Alfa va Omega unsuriga Ishayo kitobining qirqinchi bobidan kitobning oxirigacha bo‘lgan qismchalik aniqroq to‘xtaladigan boshqa biror parcha yo‘q. Alfa va Omega sifatida Masih bu parchaga O‘z ismining imzosini — Alfa va Omegani — qo‘yadi, chunki Ishayoning oxiriga yetganingizda, u yana Yupatuvchiga murojaat qiladi; zero Masih Kalomdir, va U ibtido hamda intihodir.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Egamiz shunday deydi: Osmon Mening taxtimdir, yer esa oyog‘im tagidagi kursidir; Menga quradigan uy qani? Va Mening orom oladigan joyim qani? Chunki bularning barchasini Mening qo‘lim yaratdi, va bularning hammasi shunday vujudga keldi, deydi Egamiz. Lekin Men mana shunday kishiga nazar solaman: kamtar va ruhi ezilgan, so‘zimdan titraydigan kishiga. Ho‘kiz so‘yuvchi go‘yo odam o‘ldirgandek; qo‘zi qurbonlik qiluvchi go‘yo itning bo‘ynini uzgandek; hadya keltiruvchi go‘yo cho‘chqa qonini keltirgandek; xushbo‘y tutatqi tutatuvchi go‘yo butga baraka bergandekdir. Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanchliklaridan lazzat topadi. Men ham ularning aldanishlarini tanlayman, va qo‘rqqan narsalarini boshlariga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men gapirganimda, ular quloq solmadilar; balki ko‘z o‘ngimda yomonlik qildilar va Men xush ko‘rmagan narsani tanladilar. Ishayo 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Savol shundan iboratki, Xudoning xalqi U uchun qanday uyni qurdi? Ular Butrusning ruhiy uyini qurdilarmi yoki Shaytonning sinagogasinimi? Xudo O‘zi qurgan uy “kambag‘al va ruhi tavba qiluvchi” bo‘lganlardan hamda Uning “kalomidan titraydigan”lardan tarkib topganini bildiradi. U O‘z kalomidan titraydiganlarni, o‘z yo‘lini tanlab, nopok qurbonliklar keltiradigan boshqa bir toifa bilan qarama-qarshi qo‘yadi. Nopok qurbonliklar keltirayotgan o‘sha toifadagilar yahudiylar kabi shuni topadilarki, ularning uyi o‘zlariga vayrona holida qoldiriladi.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Barcha payg‘ambarlar dunyoning oxiri haqida so‘zlaydi, va bu Uning Kalomi oldida titraydigan donolar bilan Xudoga jirkanchliklarni, ya’ni jonlari huzur topadigan jirkanchliklarni keltirayotgan ahmoqlar o‘rtasidagi farqning bir tasviridir. Shu sababli, Xudo ahmoq Laodikiya bokira qizlari uchun adashishlarni tanlaydi; bu esa havoriy Pavlus “yolg‘on”ni qabul qilganlik oqibatida yuzaga kelishini ta’kidlagan adashishdir.
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Yolg‘on” Adventizm tarixida muayyan bir ramzdir va u 1863-yilda quruvchilar tomonidan qabul qilindi hamda Advent tarixining butun davomida uning ustiga qurib borildi. U soxta bir poydevor hosil qilgan yolg‘on edi va ular o‘sha yerda qalbaki, soxta bir ma’badni qad ko‘tartira boshladilar. Haqiqiy ma’badni qalbakilashtirishga qaratilgan ularning ishi “oxirgi kunlar”gacha davom etadi. Ishayo oltmish oltinchi bobning kontekstini dono va nodon bokiralar ajralishi doirasiga joylashtiradi. Ishayo Masih 2020-yil 18-iyuldagi hafsalasi pir bo‘lishdan uch yarim ramziy kun o‘tib Taskin beruvchini yuborishga va’da qilganida, Ishayo qirqinchi bobning birinchi oyatida belgilagan bashoratli tarixni aniqlab bermoqda.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Egamizning kalomidan titraydigan sizlar, Egamizning so‘zini tinglanglar: Mening nomim tufayli sizlardan nafratlangan, sizlarni haydab chiqargan birodarlaringiz: “Egamiz ulug‘lansin”, — dedilar; ammo U sizlarning shodligingiz uchun zohir bo‘ladi, ular esa uyatga qoladilar. Shahardan shovqin-suroning ovozi, ma’baddan bir ovoz, O‘z dushmanlariga jazo qaytarayotgan Egamizning ovozi. Ishayo 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
1798-yildan 1844-yilgacha bo‘lgan davrda, Millerchilar harakatida, Rabbiy ruhiy bir ma’badni bunyod etdi; 1844-yilda Ahdning Xabarchisi sifatida U kutilmaganda o‘sha ma’badga keldi. Rabbiy bir yuz qirq to‘rt mingliklar harakatida ruhiy bir ma’badni bunyod etadi, toki U kutilmaganda kelib, o‘sha ma’bad bilan ahd tuzsin. Butrus o‘zining birinchi maktubining ikkinchi bobida o‘sha ma’badni “ruhiy uy” deb ataydi. “Rabbiyning so‘zini eshitadiganlar” — Yuhanno Vahiy kitobida “eshitadiganlar baxtlidir” deb aytganda nazarda tutgan kishilardir. Ular nishondir, chunki nishon “Isroilning quvg‘in qilinganlaridan” tashkil topadi. Ahmoq Laodikiyaliklar, Rabbiy O‘z So‘zidan titraydigan Filadelfiyaliklarda O‘zini ulug‘laganida, uyatga qoladilar; Uning So‘zi esa “haqiqat”dir.
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Donolar va nodonlar boshqa sinfdan ajratib qo‘yilayotgan davrda eshitiladigan uchta ovoz “shahar”dan, “ma’bad”dan va “qasosni qaytaruvchi Rabbiy”dan keladi. “Shahar”dan chiqqan birinchi “ovoz” — “shovqin-suron ovozi”dir, va bu “shovqin” to‘satdan keladigan Tasalli Beruvchining kelishidir.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Elliginchi kun to‘liq kelganda, ularning barchasi bir joyda bir dil bilan jam bo‘lgan edilar. Va birdan osmondan qattiq esayotgan kuchli shamolniki singari bir ovoz keldi va ular o‘tirgan butun uyni to‘ldirdi. Ularga olovga o‘xshash bo‘lingan tillar ko‘rindi va u har birining ustiga qo‘ndi. Havoriylar 2:1–3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Havoriylar kitobining ikkinchi bobi, ikkinchi oyatida “sound” deb tarjima qilingan so‘z “shovqin” va “xabar-mishmish” ma’nolarini anglatadi. “Xabar-mishmish” esa bashoratdir. “Shahar”dan keladigan “ovoz” yoki “shovqin” “kuchli shamol” bilan ifodalangan. “Shahardan kelgan shovqin ovozi” — “Buyuk shahar ko‘chasi”da o‘ldirilgan quruq suyaklar vodiysiga Taskin beruvchining kelishini belgilovchi Islomning “xabar-mishmishi” yoki bashoriy xabaridir; u shahar “ruhan Sado‘m va Misr deb ataladi, u yerda Rabbimiz ham xochga mixlangan edi.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Ishayoning qirqinchi bobida “ahdning elchisi” uchun yo‘l tayyorlashi kerak bo‘lgan “ovoz” undan qanday xabarni “jar solib aytishi” kerakligini so‘radi. Unga Islom xabarini “jar solib aytish” buyurildi. Havoriylar kitobida Butrusning ruhiy “uyi”ni to‘ldirgan “sado” “shiddat bilan esgan qudratli shamol” edi; u Hizqiyolning o‘ttiz yettinchi bobida Islomning to‘rt shamolidan kelgan edi.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Shahardan shovqin-suron ovozi, ma’baddan bir ovoz, dushmanlariga qasos qaytarayotgan Egamizning ovozi. Ishayo 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Rabbimiz xochga mixlangan ko‘chadan Boshlovchi Tasalli Beruvchi avval sahroda qichqirayotgan kishining “ovozi”ga xabarning nima bo‘lishi kerakligini bildiradi. So‘ngra, 1798 yildan 1844 yilgacha bo‘lgan dastlabki harakatda timsollangan tarzda barpo etilgan ma’bad bo‘lgan qudratli lashkar bu nido-ni kuchaytiradi. Qudratli lashkar Islom haqidagi nido-ni e’lon qilar ekan, ularning harakati uchinchi “ovoz”ni keltirib chiqaradi; bu ovoz Yakshanba qonunining qabul qilinishi sababli Amerika Qo‘shma Shtatlari ustidan chiqarilgan hukmda Xudoning ovozini aniqlab beradi. Aynan o‘sha yerda Rabbiy jazo qaytarur. Uch ovoz yashirin yetti momaqaldiroq tarixining tuzilishi doirasida boshqariladi; bu esa Ajoyib Tilshunos tomonidan yaratilgan va “haqiqat” deb tarjima qilinadigan ibroniycha so‘zning boshi, o‘rtasi va oxiridagi harflarni ifodalaydi. Bunday narsani o‘ylab topib bo‘lmaydi!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Biz aniqlab kelayotgan bashoratli tarixga muvofiq, Ishayo shundan so‘ng bir xalqning tug‘ilishi haqida so‘z yuritadi.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
U og‘riq tortmasidan oldin tug‘di; og‘riqlari kelmasidan oldin bir o‘g‘il farzandni dunyoga keltirdi. Bunday narsani kim eshitgan? Bunday hodisalarni kim ko‘rgan? Yer bir kunda farzand ko‘radimi? Yoki bir xalq bir onda tug‘iladimi? Axir Sion og‘riq tortishi bilanoq o‘z farzandlarini tug‘di. Men tug‘ish paytiga yetkazib, tug‘dirmay qo‘yarmidim? — deydi Egamiz. Men tug‘dirib, bachadonni yopib qo‘yarmidim? — deydi sening Xudoying. Ishayo 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Ayol to‘lg‘oqqa tushishidan oldin tug‘ilgan xalq yaqinda ko‘chada yotgan, o‘lik va quruq edi, holbuki butun dunyo uning holatidan quvonayotgan edi. Ammo ikki guvoh oyoqqa turganida, ularning o‘limidan quvonib kelganlar qo‘rquvga tushdilar. O‘lik, quruq, o‘ldirilgan tanalar xalq sifatida oyoqqa turgach, Quddusni sevadiganlarning barchasi endi u bilan birga quvonadilar. Quddusni sevadiganlar nafaqat yuz qirq to‘rt minglik xalqni, balki o‘sha paytda Bobildan chaqirib olinadigan Xudoning boshqa podasini ham o‘z ichiga oladi. 2020-yil 18-iyuldagi umidsizlikdan bo‘lgan tirilish Tasalli Beruvchining kelishi orqali amalga oshadi; u o‘lik, quruq “suyaklar”ni “maysadek yashnatadi.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Quddus bilan birga shodlaninglar va uni sevuvchi barchangiz u bilan birga xursand bo‘linglar; u uchun motam tutuvchi barchangiz u bilan birga quvonch ila sevinglar. Toki sizlar uning tasallilar ko‘ksidan emib to‘yinasizlar; toki uning ulug‘vorligining mo‘l-ko‘lligidan emib, lazzatlanasizlar. Chunki Egamiz shunday deydi: Mana, Men unga tinchlikni daryo kabi, xalqlarning ulug‘vorligini esa toshib oqadigan soy kabi yoyaman; shunda sizlar emursizlar, uning yonlarida ko‘tarib yurilasizlar va tizzalarida erkalatilasizlar. Onasi tasalli bergan kishi kabi Men sizlarga tasalli beraman; va sizlar Quddusda tasalli topasizlar. Buni ko‘rganingizda, yuragingiz shod bo‘ladi, suyaklaringiz esa maysa kabi yashnaydi; Egamizning qo‘li O‘z qullariga ayon bo‘ladi, Uning qahr-g‘azabi esa dushmanlariga namoyon bo‘ladi. Ishayo 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa va Omega Ishayoning so‘nggi rivoyatining yakunini aynan u boshida boshlangan joyga — Tasallibaxshning kelishining aniqlanishiga — qo‘yadi. Va doimo bo‘lgani kabi, Ilyos xabarini ifoda etadigan har bir xabar bilan birga, u Rabbiyning yerni la’nat bilan urishi kontekstida joylashtiriladi.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Chunki, mana, Egamiz olov bilan keladi, va Uning aravalari dovul kabi keladi, g‘azabini qahr bilan, tanbehini esa olov alangasi bilan ijro etish uchun. Zero Egamiz olov bilan va O‘z qilichi bilan barcha jonzot bilan hukm qiladi; va Egamiz tomonidan o‘ldirilganlar ko‘p bo‘ladi. O‘zlarini muqaddas qiladiganlar va bog‘larda o‘rtadagi bir daraxt ortida o‘zlarini poklaydiganlar, cho‘chqa go‘shtini, jirkanch narsani va sichqonni yeydiganlar, barchasi birgalikda yo‘q qilinadi, deydi Egamiz. Chunki Men ularning ishlarini ham, fikrlarini ham bilaman: shunday vaqt keladiki, Men barcha xalqlarni va tillarni yig‘aman; va ular kelib, Mening ulug‘vorligimni ko‘radilar. Ishayo 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
“Bog‘”ning “o‘rtasida” joylashgan yaxshilik va yomonlikni bilish “daraxti” ortida turgan nodon Laodikiya Adventistlari o‘zlarini poklanayotgan va tozalanayotgan deb da’vo qiladilar, holbuki ular aslida Bobilning nopok ta’limotlarini yeb, Odam Ato va Momo Havo qilganidek, voz kechirishni haddan tashqari sevib qolgan gunohlari tufayli yashirinadilar. Ular boshqa barcha xalqlar bilan birga yo‘q qilinadilar. Ular “belgi” bo‘ladigan donolarga qarama-qarshi qo‘yilgan. “Belgi” — bu “bayroq”dir, u esa Shabbatni ifodalaydi; Shabbat esa xalqini haqiqatan muqaddas qiladigan Egang Xudoyingning belgisidir.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Shuning uchun Isroil o‘g‘illari Shabbatni saqlasinlar, uni nasllari davomida abadiy ahd sifatida rioya qilsinlar. U Men bilan Isroil o‘g‘illari o‘rtasida to abad bir alomatdir; chunki Egamiz olti kunda osmonu yerni yaratdi, yettinchi kunda esa orom oldi va huzur topdi. Chiqish 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Donolar e’tiqod niqobi ortiga yashirinmaydilar; ular buyuk kurashning so‘nggi manzaralarida Xudoning ulug‘vorligini namoyon etib, bayroq singari yuksaltiriladilar. Uning ulug‘vorligi Uning fe’l-atvoridir, va ular dunyoga ifoda etayotgan Uning fe’l-atvorining unsuri “Haqiqat” deb ifodalangan Alfa va Omega, ibtido va intihodir, avvalgi va oxirgidir.
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Va Men ularning orasida bir alomat qo‘yaman va ulardan qutulib qolganlarni xalqlar orasiga — Tarshishga, Pulga va kamon tortuvchi Ludga, Tubalga va Yovonga, Mening shuhratimni eshitmagan va ulug‘vorligimni ko‘rmagan uzoq orollarga yuboraman; ular esa xalqlar orasida Mening ulug‘vorligimni e’lon qiladilar. Va ular barcha birodarlaringizni Egamizga nazr sifatida barcha xalqlar orasidan otlarda, aravalarda, taxtiravonlarda, xachirlarda va chaqqon ulovlarda Mening muqaddas tog‘im Quddusga olib keladilar, — deydi Egamiz, — xuddi Isroil o‘g‘illari Egamizning uyiga pok idishda nazr olib kelganlaridek. Va Men ulardan ham ruhoniylar va levilar uchun olaman, — deydi Egamiz. Zero Men yaratadigan yangi osmonlar va yangi yer huzurimda qanday sobit qolsa, — deydi Egamiz, — sizning zurriyotingiz va nomingiz ham shunday sobit qoladi. Va shunday bo‘ladiki, bir yangi oydan boshqasigacha va bir shanbadan boshqasigacha, barcha bashar huzurimga sajda qilish uchun keladi, — deydi Egamiz. Va ular tashqariga chiqib, Menga qarshi gunoh qilgan odamlarning jasadlariga qaraydilar; chunki ularning qurti o‘lmaydi, olovi ham o‘chmaydi; va ular barcha bashar uchun jirkanch bo‘lib qoladilar. Ishayo 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Ishayo kitobining yakuniy bashoratli rivoyati 2023-yil iyul oyida Tasallibaxshning kelishi bilan boshlanadi, va rivoyat aynan boshlangan joyida yakun topadi. U sinov muddati yopilishidan sal oldin muhrdan yechiladigan yetti momaqaldiroqning yashirin tarixida namoyon bo‘ladi. U boshidagi Millerchilar harakati tarixining takrorlanishini oxiridagi yuz qirq to‘rt minglik harakat tarixi bilan aynanlashtiradi. U Ilyos xabari bilan birga keladigan la’nat xabarini, Islomning xalqlarni g‘azablantiruvchi bashoratli faoliyati xabari sifatida ifodalaydi; bu faoliyatni Rabbiy yakshanba qonuni sababli hukmni avval Amerika Qo‘shma Shtatlari ustiga, so‘ng esa xuddi shu isyon uchun butun dunyo ustiga keltirishda qo‘llaydi.
We will continue our consideration of Isaiah’s last narrative in the next article.
Ishayo kitobining so‘nggi rivoyati haqidagi mulohazalarimizni keyingi maqolada davom ettiramiz.