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# Future for America and July 18, 2020 - Number Six

Amerika va 2020-yil 18-iyulning kelajagi — Oltinchi raqam

The Ensign

Bayroq

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Uch yarim kundan keyin Xudodan chiqqan hayot ruhi ularga kirdi, va ular oyoqqa turdilar; hamda ularni ko‘rganlarning ustiga buyuk qo‘rquv tushdi. Va ular osmondan o‘zlariga shunday degan baland ovozni eshitdilar: Bu yoqqa chiqinglar. Va ular bulut ichida osmonga ko‘tarildilar; dushmanlari esa ularga qarab turdilar. Vahiy 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Ko‘chada oyoq osti qilinib yotganlaridan keyin, Ilyos va Muso Tasallibaxshni qabul qiladilar va shundan so‘ng oyoqqa turadilar. Hizqiyolning suyaklar vodiysidagi suyaklar avval bir shovqinni eshitadilar, so‘ngra qattiq silkinishni boshdan kechiradilar, ammo ularda hanuz nafas yo‘q edi.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Shunday qilib, menga buyurilganidek men bashorat qildim; va men bashorat qilayotganimda, bir shovqin eshitildi, va mana, bir silkinish yuz berdi, suyaklar esa bir-biriga, har biri o‘z suyagiga qo‘shildi. Va men qaraganimda, mana, paylar va et ular ustiga paydo bo‘ldi, va teri ularni ustidan qopladi; ammo ularda nafas yo‘q edi. Hizqiyol 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Jasadlar qayta tiklangach, ular to‘rt shamolning xabarini eshitadilar.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Shunda u menga dedi: “Shamolga bashorat qil, bashorat qil, ey inson o‘g‘li, va shamolga ayt: Egamiz Rabbiy shunday deydi: To‘rt shamoldan kel, ey nafas, va bu o‘ldirilganlar ustiga esgin, toki ular tirilsinlar.” Shunday qilib, u menga buyurganidek, men bashorat qildim, va nafas ularga kirdi, va ular tirildilar hamda oyoqlari ustida turdilar — nihoyatda ulkan bir lashkar. Hizqiyo 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Barcha payg‘ambarlar dunyoning oxirini ko‘rsatadi; shu bois Hizqiyodagi parcha Vahiy kitobining o‘n birinchi bobidagi ikki payg‘ambarning xabaridan qochishni istovchilar uchun bir mushkullikni yuzaga keltiradi. Albatta, bu xabarni rad etishni istovchilar o‘zlariga aytishlari mumkin bo‘lgan eng oson yolg‘on shuki, Vahiy o‘n birinchi bob shunchaki Fransuz inqilobini ifodalovchi bir tarixdir va uning dunyoning oxiriga tatbiqi yo‘q. Ammo agar siz hatto Vahiy o‘n birinchi bob ham dunyoning oxirini ko‘rsatadi, degan asosni qabul qilsangiz, unda baland nido ila uchinchi farishtaning xabarini taqdim etadigan, dunyoning oxiridagi qudratli lashkar Xudoning lashkari sifatida oyoqqa turishidan avval o‘lik bo‘lgani va tiriltirilgani sifatida ko‘rsatilganligi haqiqatini muvofiqlashtirishingiz lozim.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> So‘ng U menga dedi: “Ey inson o‘g‘li, bu suyaklar butun Isroil xonadonidir; mana, ular: ‘Suyaklarimiz qurib ketdi, umidimiz yo‘qoldi, biz o‘z qismlarimizdan uzildik’, demoqdalar. Shuning uchun bashorat qilib ularga ayt: Egamiz Rabbiy shunday deydi: Mana, ey Mening xalqim, Men qabrlaringizni ochaman, sizlarni qabrlaringizdan chiqaraman va sizlarni Isroil yurtiga olib kiraman. Ey Mening xalqim, Men qabrlaringizni ochib, sizlarni qabrlaringizdan chiqarganimda, sizlar Men Egamiz ekanimni bilib olasizlar. Men O‘z Ruhimni sizlarga ato etaman, va sizlar tirilasizlar; Men sizlarni o‘z yurtingizga joylashtiraman. Shunda sizlar Men — Egamiz — buni aytganimni va bajo keltirganimni bilib olasizlar”, deydi Egamiz. Hizqiyol 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Masih osmonga bulut bilan ko‘tarildi va U bulutlar bilan qaytadi, bulutlar esa farishtalarni ifodalaydi. Muso va Ilyos osmonga, Amerika Qo‘shma Shtatlarida yakshanba qonuni joriy etilgan paytda osmonning o‘rtasida uchayotgan uchinchi farishtaning xabarini ifodalovchi bir bulut ichida ko‘tariladilar. Muso va Ilyos yakshanba qonuni vaqtida Islom haqidagi bir xabar bilan bog‘liq holda osmonga ko‘tariladilar.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Ishayo bu tarix bilan bog‘liq ko‘plab haqiqatlarni, aynan Isoning O‘z xizmatini aniqlash uchun murojaat qilgan o‘sha parchaning o‘zida bayon qiladi. U Ilyos va Elishay payg‘ambarlarni bashoratli xabarning o‘z yurtdoshlari tomonidan qabul qilinmaganiga misol qilib keltirdi, va bu darhol Nosiradagi jamoatdagilarni g‘azabga soldi, ular esa Uni o‘ldirmoqchi bo‘ldilar.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Egamiz Rabbimizning Ruhi mening ustimdadir; chunki Rabbiy meni munis-banda kishilarga xushxabar yetkazish uchun moyladi; U meni dili singanlarni bog‘lab-davolash, asirlarga ozodlikni va bandilarga zindonning ochilishini e’lon qilish uchun yubordi; Rabbimizning maqbul yilini va Xudoyimizning qasos kunini e’lon qilish, motam tutayotganlarning barchasiga tasalli berish uchun; Sionda motam tutayotganlarga tayin etib, ularga kul o‘rniga husn, motam o‘rniga shodlik moyi, g‘amgin ruh o‘rniga hamdu sano libosini berish uchun; toki ular solihlik daraxtlari, Rabbiy ekkani, toki U ulug‘lansin, deb ataladigan bo‘lsinlar. Ular qadimgi xarobalarni qayta quradilar, avvalgi vayronalarni tiklaydilar, ko‘p avlodlarning vayron bo‘lgan shaharlarini ta’mirlaydilar. Begonalar kelib suruvlaringizni boqadilar, ajnabiylarning o‘g‘illari esa sizlarning yer haydovchilaringiz va uzumzorga qarovchilaringiz bo‘ladilar. Ammo sizlar Rabbiyoning ruhoniylari deb atalursizlar; odamlar sizlarni Xudoyimizning xizmatkorlari deb ataydilar; sizlar xalqlarning boyliklaridan yeysizlar va ularning shon-shuhrati bilan faxrlanursizlar. Sizlarning sharmandaligingiz o‘rniga ikki hissa bo‘lur; rasvolik o‘rniga ular o‘z ulushlaridan quvonurlar; shuning uchun o‘z yurtlarida ikki hissa meros olurlar; abadiy shodlik ularniki bo‘lur. Chunki Men, Rabbiy, adolatni sevaman, kuydiriladigan qurbonlik uchun talon-torojni yomon ko‘raman; Men ularning ishini haqiqat bilan yo‘lga solaman va ular bilan abadiy ahd tuzaman. Ularning zurriyoti xalqlar orasida tanilgan bo‘ladi, nasllari elatlar orasida ma’lum bo‘ladi; ularni ko‘rganlarning hammasi ularni tan oladi: bular Rabbiy baraka bergan zurriyotdir, deydilar. Men Rabbiyda g‘oyat shodlanaman, jonim Xudoyimda quvonadi; chunki U menga najot liboslarini kiydirdi, meni solihlik to‘ni bilan o‘radi, xuddi kuyov bezaklar bilan o‘zini bezagandek, va kelin o‘z taqinchoqlari bilan ziynatlangandek. Zero yer o‘z niholini chiqargani kabi, va bog‘ unda ekilgan narsalarni undirgani kabi, Egamiz Rabbiy ham barcha xalqlar oldida solihlik va hamdu sanoni undiradi.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Sion uchun men sukut saqlamayman, Quddus uchun esa tinchimayman, toki uning solihligi porloqlik kabi namoyon bo‘lmaguncha va najoti yonib turgan mash’aladay ko‘rinmaguncha. Xalqlar sening solihligingni ko‘radilar, barcha shohlar esa sening ulug‘vorligingni; va sen Egamizning og‘zi belgilaydigan yangi nom bilan atalursan. Sen shuningdek Egamizning qo‘lida shon-sharaf toji, Xudoyingning qo‘lida esa shohona diadem bo‘lursan. Endi seni hech qachon Tashlab ketilgan deb atamaydilar; yering ham endi hech qachon Vayrona deb atalmas. Balki sen Xefzibo, yering esa Beulo deb ataladi; chunki Egamiz sendan zavqlanadi, yering esa nikohlanadi. Zero yigit bokira qizga uylanganidek, o‘g‘illaring senga uylanadilar; kuyov kelindan quvonganidek, Xudoying ham sendan quvonadi. Ey Quddus, devorlaring ustiga men soqchilar qo‘ydim; ular kecha-kunduz hech qachon jim bo‘lmaydilar. Ey Egamizni yodga oluvchilar, sukut saqlamanglar. U Quddusni barpo etib, uni yer yuzida maqtovga aylantirmaguncha, Unga orom bermanglar. Egamiz O‘zining o‘ng qo‘li bilan va qudratining bilagi bilan qasam ichdi: “Albatta, bundan buyon doningni dushmanlaringga yemish qilib bermayman; begona yurt o‘g‘illari ham mehnating evaziga tayyorlagan sharobingni ichmaydilar. Balki uni yig‘ib olganlar o‘zlari yeydilar va Egamizni ulug‘laydilar; uni to‘plaganlar esa Mening muqaddas hovlilarimda ichadilar”. Darvozalardan o‘tinglar, o‘tinglar; xalq uchun yo‘lni tayyorlanglar; katta yo‘lni ko‘taringlar, ko‘taringlar; toshlarni yig‘ishtirib tashlanglar; xalq uchun bayroq ko‘taringlar. Mana, Egamiz yerning chetigacha e’lon qildi: “Sion qiziga aytinglar: Mana, najoting kelmoqda; mana, Uning mukofoti O‘zi bilan, ajri esa Uning oldidadir”. Ularni “Muqaddas xalq”, “Egamizning najot topganlari” deb ataydilar; seni esa “Izlab topilgan”, “Tashlab ketilmagan shahar” deb ataydilar. Ishayo 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Egamiz avval “tashlab qo‘yilgan” bo‘lgan, ammo keyin “tashlab qo‘yilmagan” “bir shahar”ga aylangan bir yuz qirq to‘rt ming bilan “abadiy ahd” tuzadi. Ular “xarob” bo‘lgan edilar va ko‘chada o‘lik holda yotgan edilar. Ishayo ularni “Egamizning ruhoniylari”, Egamizning “xizmatkorlari”, “muqaddas xalq” va Sion devorlari ustidagi “qo‘riqchilar” deb ta’riflaydi.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Ularning o‘lik tanalari ustidan shodlanganlardan farqli o‘laroq, Xudo keyin ular ustidan “kuyov kelin ustidan quvonganidek” quvonadi. Shunda kelin tayyor qilingan bo‘ladi. Filadelfiyaga berilgan va’dadagi kabi, Rabbiy ularga “yangi ism” beradi va ularning ismini “Hefzibah” va “Beulah” deb belgilaydi. “Hefzibah” — “Mening zavqim undadir”, “Beulah” esa — “nikohlanmoq” degan ma’noni anglatadi. Rabbiy Ilyos va Muso orqali ifodalanganlar bilan nikohlanadi.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Ularga topshirilgan ish — Masihning va Uning solihligining “xushxabar”ini “dunyoning oxirigacha” va’z qilish orqali Masihning Ikkinchi Kelishi uchun yo‘l tayyorlashdir. Ular Ruhning to‘kilishi orqali Yupatuvchi tomonidan moylangan bo‘ladilar va shundan so‘ng osmondan kelgan “buyuk ovoz” ularga: “Bu yoqqa ko‘tarilinglar”, deganida, “bayroq kabi” ko‘tariladilar. Shundan keyin ular Rabbiy qo‘lida “ulug‘vorlik toji” va “shohona diadema” kabi bo‘ladilar. Zakariyo ayni shu tojni bir nishon sifatida ko‘rsatadi, shu bilan birga bu voqeani kech yomg‘ir davriga ham joylashtiradi.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Va o‘sha kunda Egamiz ularning Xudosi ularni O‘z xalqining podasidek qutqaradi; chunki ular Uning yurtida bayroq kabi yuqori ko‘tarilgan toj toshlari kabi bo‘ladilar. Zero Uning ezguligi naqadar buyuk, va Uning go‘zalligi naqadar buyukdir! Don yigitlarni shod etar, yangi sharob esa qizlarni. So‘nggi yomg‘ir vaqtida Egamizdan yomg‘ir so‘ranglar; shunda Egamiz yorqin bulutlar hosil qiladi va ularga yomg‘ir yog‘diradi, daladagi har bir kishiga o‘t-o‘lan beradi. Zakariyo 9:16–10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Ular “Uning xalqining podasi” bo‘ladilar, ammo Egamizning yana ikkinchi bir podasi ham borki, o‘sha paytda hali Bobilda bo‘ladi va U ularni ham chaqiradi. Ularning ishi “qadimgi” vayron bo‘lgan joylarni va ko‘p avlodlarning “xarobalari”ni qayta tiklashdan iborat bo‘ladi. Ular Adventizm ichida ham, Adventizm tashqarisida ham rad etilgan va ko‘mib qo‘yilgan qadimiy yo‘llarni qaytadan tiklab, qayta o‘rnatadiganlar bo‘ladilar. Ular Millerchi asosiy haqiqatlarga qaytib, ularni Laodikiyadagi Adventizmga pok holida taqdim etadilar; shuningdek, Adventizm tashqarisidagilarga ham Xudoning qonuni bilan bog‘liq “qadimgi” haqiqatlar, ayniqsa Shabbat haqidagi xabarni yetkazadilar. Buni amalga oshirishda ular yangi tarixni yoritish uchun ko‘p avlodlarning tarixlaridan foydalanadilar. Ularning ishi keyingi yomg‘ir davrida, Xudoning hukmlari yer yuzida bo‘lgan paytda sodir bo‘ladi. Egamiz O‘zining o‘ng qo‘li bilan ularni bir bayroq-alomat sifatida ko‘targanida, ilgari ularning ko‘chada yotgan o‘lik tanalari ustidan shodlangan butun dunyo o‘sha bayroq-alomatni ko‘radi va soqchilarning ogohlantiruvchi karnayini eshitadi.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Ey butun dunyo aholisi va yer yuzida yashovchilar, U tog‘lar ustida bir bayroq ko‘targanida, qaranglar; va U karnay chalganda, eshitinglar. Ishayo 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Vahiy kitobining o‘n birinchi bobida, ularning jasadlari ustidan shodlanganlar ularning o‘rnidan turganini ko‘rganlarida, “ularni ko‘rganlar ustiga katta qo‘rquv tushdi.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Shunda Ossuriyalik qulaydi qilich bilan, ammo qudratli insonning qilichi bilan emas; va uni qilich yutadi, ammo oddiy insonning qilichi bilan emas. U qilichdan qochadi, va uning yigitlari sarosimaga tushadilar. U qo‘rquvdan o‘z qal’asiga o‘tadi, va uning amirlari bayroqdan vahimaga tushadilar, — deydi Egamiz, Uning olovi Siondadir, va Uning o‘chog‘i Quddusdadir. Ishayo 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Payg‘ambarlarning barcha shahodatlari Vahiy kitobida bir joyga jamlanadi. Ossuriya Daniyel kitobining o‘n birinchi bob, qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan joyida bayon etilgan va yordam beruvchi hech kim bo‘lmagan holda o‘z oxiratiga yetadigan shimol shohini ifodalaydi. Xudoning soqchilari bo‘lgan bir yuz qirq to‘rt ming kishi karnay chalganda, butun dunyo buni eshitadi va qo‘rqadi. Ikki payg‘ambar orqali ifodalanganlar Tasalli Beruvchi tomonidan “xushxabarni va’z qilish” uchun “moylanadilar”; bu esa Daniyel kitobining o‘n birinchi bobi qirq to‘rtinchi oyatidagi shimol shohini “bezovta qiladigan” “sharqdan va shimoldan keladigan xabarlar” bo‘lib, bu yakshanba qonuni inqirozi davridagi quvg‘inning boshlanishini belgilaydi. O‘sha vaqtda g‘ayriyahudiylar Bobildan chiqish haqidagi xabarga javob beradilar hamda Egamizning ruhoniylariga kelib qo‘shiladilar; ular, shuningdek, “Yessayning ildizi” sifatida ham ifodalangan bo‘lib, shu tariqa ular ogohlantirish xabarini g‘ayriyahudiylarga yetkazishda qo‘llaydigan Muqaddas Kitobiy metodologiyani aniqlab beradi.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Va o‘sha kunda Yessayning ildizi paydo bo‘lur, u xalqlar uchun bir bayroq bo‘lib turur; unga g‘ayriyahudiylar intilurlar; va uning oromgohi ulug‘vor bo‘lur. Va o‘sha kunda shunday bo‘ladiki, Egamiz O‘z xalqining omon qolgan qoldig‘ini qaytarib olish uchun ikkinchi marta qo‘lini cho‘zur; ular Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinordan, Xamatdan va dengiz orollaridan qolgan bo‘lurlar. Va U xalqlar uchun bir bayroq ko‘tarur, Isroilning quvg‘in qilinganlarini jam qilur va Yahudoning tarqalganlarini yerning to‘rt burchagidan yig‘ib keltirur. Ishayo 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Rabbiy 2001-yil 11-sentabr kuni O‘z xalqini Islomning hujumini uchinchi voy-holning kelishi sifatida aniqlagan xabar bilan bir joyga to‘pladi. Rabbiy O‘z xalqini ko‘chada o‘lik holda yotganlaridan keyin yana ikkinchi marta to‘playdi. U shunday qilganida, to‘planganlar “Isroilning quvg‘in qilinganlari”, “Yahudoning tarqalib ketganlari” deb tan olinadi. Ular 2020-yil 18-iyul kuni ko‘chalarga quvib chiqarildilar, biroq ular hali ham Bobilda bo‘lgan Xudoning boshqa podasini to‘playdigan bayroq bo‘lish uchun ikkinchi marta to‘planadilar. Hali ham Bobilda bo‘lganlarning to‘planishi Amerika Qo‘shma Shtatlaridagi yakshanba qonuni bilan boshlanadi; bu Vahiy kitobining o‘n sakkizinchi bobidagi ikki ovozning ikkinchisidir.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Birinchi yig‘ilish 2001-yil 11-sentabrda, Islom Qo‘shma Shtatlarga zarba bergan paytda yuz berdi. Ikkinchi marta yig‘ilishi kerak bo‘lgan bayroq sifatida ular Yessayning ildizi sifatida tasvirlanadi; bu esa Alfa va Omega ishini ifodalovchi ramz bo‘lib, bir narsaning oxirini uning boshlanishi bilan tasvirlaydi. Birinchi yig‘ilish Islomning Qo‘shma Shtatlarga bergan zarbasi bilan belgilandi va ikkinchi yig‘ilish sifatida ham Islomning Qo‘shma Shtatlarga zarba berishini ko‘rsatadi hamda aniqlab beradi. Yessayning ildizi g‘ayriyahudiylar uchun bayroq bo‘lib turganida, uning “oromi” ulug‘vor bo‘ladi, chunki bu bayroq hanuz Bobil ichida bo‘lganlarni yettinchi kun Shabbati haqidagi Muqaddas Kitobdagi qadimiy yo‘lga qaytaradi; shu tariqa g‘ayriyahudiylar uchun bayroqning ko‘tarilishi Yakshanba qonuni inqirozi paytida belgilanadi.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Bayroq” avvalo poklanish jarayonini boshdan kechiradi; bu jarayon Malaki kitobining uchinchi bobida, Masihning ma’badni ikki bor tozalashida va, albatta, Milleritlar harakati oxiridagi o‘n bokira haqidagi masalda tasvirlangan. Dastlabdagi poklanish jarayoni oxirida ham aynan o‘sha holicha takrorlanadi va Ishayo tomonidan kitobda qayd etilgan yagona bir dasturxon bilan bog‘liq holda ifodalanadi. Adventizmning isyoni esa Habakkuk kitobining ikkinchi bobida qayd etilgan ikki dasturxonni rad etish va ularning o‘rnini egallash uchun 1863-yilda ishlab chiqarilgan qalbaki dasturxondir.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Endi bor, buni ularning oldida bir lavhaga yozib qo‘y va kitobga qayd etib qo‘y, toki u kelajak zamon uchun abadulabad qolsin: chunki bu isyonkor xalqdir, yolg‘onchi bolalardir, Egamizning qonunini eshitishni istamaydigan bolalardir. Ular ko‘ruvchilarga: “Ko‘rmanglar”, deydilar; payg‘ambarlarga esa: “Bizga to‘g‘ri narsalarni bashorat qilmanglar, bizga yoqimli so‘zlarni aytinglar, aldamchi narsalarni bashorat qilinglar. Yo‘ldan chiqinglar, so‘qmoqdan chetga og‘inglar, Isroilning Muqaddasi ko‘z o‘ngimizdan yo‘q bo‘lsin”, deydilar. Shuning uchun Isroilning Muqaddasi shunday deydi: “Sizlar bu kalomni mensimay, zulm va buzuqlikka tayanib, shularga suyanib qolganingiz uchun, bu gunoh sizlar uchun qulashga tayyor yoriq kabi bo‘ladi, baland devorda bo‘rtib chiqqan yoriq kabi bo‘ladi; uning qulashı birdaniga, bir lahzada keladi. U uni kulolning idishi chil-chil qilib sindirilgandek sindiradi; u ayamaydi; shundayki, uning parchalari orasidan o‘choqdan olov olishga yaraydigan biror siniği ham, hovuzdan suv olishga yaraydigan biror parcha ham topilmaydi.” Zero, Rabbiy Xudo, Isroilning Muqaddasi shunday deydi: “Qaytishda va oromda najot topasizlar; sokinlikda va ishonchda kuchingiz bo‘ladi.” Ammo sizlar xohlamadingizlar. Balki: “Yo‘q, biz otlarga minib qochamiz”, dedingizlar; shu bois qochasizlar. “Biz uchqur otlarga minamiz”, dedingizlar; shu bois sizlarni quvuvchilar ham uchqur bo‘ladi. Bittasining po‘pisasidan ming kishi qochadi; beshtasining po‘pisasidan qochasizlar; toki tog‘ cho‘qqisidagi bir mayoqqa o‘xshab, tepalik ustidagi bir bayroqqa o‘xshab qolguningizcha. Shuning uchun Egamiz sizlarga marhamat ko‘rsatish uchun kutadi, shuning uchun sizlarga rahm qilish uchun yuksaladi; chunki Egamiz adolat Xudosidir; Uni kutadiganlarning barchasi baxtlidir. Chunki xalq Quddusdagi Sionda istiqomat qiladi; endi sen yig‘lamaysan; U faryoding ovozini eshitgan zahoti senga nihoyatda marhamatli bo‘ladi; eshitgach, senga javob beradi. Ishayo 30:8–19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

1863 yilda Adventizm Habakkukning ikki muqaddas lavhasida ifodalangan Uilyam Millerning bashoratli xabarini rad etish jarayonini boshladi. Iso oxirni boshlanish orqali tasvirlaydi. Ushbu parchada Adventizmning boshidagi isyonchilar, shuningdek, Adventizmning oxiridagi isyonchilarni ham ifodalaydi. Har ikkala holatda ham bu isyon, o‘sha tarixlarning har biridagi bashoratli xabar va metodologiyani rad etishni anglatadi; ular “ko‘ruvchilar”ga: “Ko‘rmanglar; va payg‘ambarlarga: Bizga to‘g‘ri narsalarni bashorat qilmanglar, bizga xushomadli narsalarni aytinglar, aldamchi narsalarni bashorat qilinglar”, deb e’lon qilganlarida aynan shu namoyon bo‘ladi.

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Ular, shuningdek, “Yo‘ldan chiqib keting, yo‘ldan chetga buriling, Isroilning Muqaddasi bizning oldimizdan yo‘q bo‘lsin”, deb e’lon qilganlarida, yo‘lni tark etishga qat’iy qaror qiladilar. Solihlarning yo‘li — Yeremiyo kitobining oltinchi bob, o‘n oltinchi va o‘n yettinchi oyatlaridagi “qadimgi yo‘llar”dir. Isyonchilar asosiy haqiqatlar yo‘lida yurmaslikka hamda yuksaltirilgan soqchilar tomonidan chalinayotgan karnay sadosiga quloq solmaslikka qat’iy ahd qiladilar; bu soqchilar Millerit harakati va Future for America harakatini ifodalaydi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Egamiz shunday deydi: Yo‘llar boshida turinglar, qaranglar va qadimiy yo‘llarni so‘ranglar: yaxshi yo‘l qayerda ekanini bilib, o‘sha yo‘ldan yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘ldan yurmaymiz”, dedilar. Yana Men ustingizga soqchilar qo‘yib: “Karnay sadosiga quloq solinglar”, dedim. Ammo ular: “Biz quloq solmaymiz”, dedilar. Shuning uchun eshitinglar, ey xalqlar, va bilinglar, ey jamoa, ular orasida nima borligini. Eshit, ey yer: mana, Men bu xalq ustiga kulfat keltiraman, ya’ni ularning o‘y-xayollarining mevasini; chunki ular Mening so‘zlarimga ham, Mening qonunimga ham quloq solmadilar, balki uni rad etdilar. Yeremiyo 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Isyonchilarning qadimiy yo‘llarda yurishdan bosh tortishi, shuningdek, ularning “Isroilning Muqaddasi o‘z oldilaridan yo‘q bo‘lib qolsin”, degan istagi sifatida ham tasvirlanadi va bu, Adventizmning oxirini uning boshlanishi bilan tasvirlab beruvchi Alfa va Omegaga asoslangan Yarim Tun Nidosi xabarining rad etilishini ifodalaydi.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Yo‘lning boshida, ularning ortida yorqin bir nur o‘rnatilgan edi; farishta menga bu nur ‘yarim tungi faryod’ ekanini aytdi. Bu nur yo‘l bo‘ylab to‘la porlab turar va ular qoqilib ketmasliklari uchun oyoqlariga yorug‘lik berar edi.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Agar ular ko‘zlarini o‘zlarining oldilarida bo‘lgan, ularni shaharga boshlab borayotgan Isoga qadab turganlarida, ular xavfsiz edilar. Ammo ko‘p o‘tmay ayrimlari charchab qoldilar va shahar juda uzoqda, deb aytdilar hamda unga bundan oldinroq kirishni kutgan edilar. Shunda Iso O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, ularga dalda berar edi; Uning qo‘lidan advent guruhi ustida hilpirab turuvchi bir nur chiqardi, va ular: ‘Alleluia!’ deb qichqirdilar. Boshqalar esa ortlaridagi nurni o‘ylamasdan inkor etdilar va ularni bunchalik uzoqqa boshlab chiqqan Zot Xudo emas edi, deb aytdilar. Shunda ortlaridagi nur so‘ndi, oyoqlari mutlaq zulmatda qoldi, va ular qoqildilar, mo‘ljalni ham, Isoni ham ko‘zdan yo‘qotdilar va yo‘ldan pastdagi qorong‘i hamda yovuz dunyoga qulab tushdilar.” Ellen G. White, Christian Experience and Teachings, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Yarim tun faryodi bilan ifodalangan poklanish jarayoni ikki toifa sajda qiluvchilarni vujudga keltiradi, va Ishayo kitobining o‘ttizinchi bobi nodon bokiralarning moy yetishmasligini suvni ham, olovni ham to‘play olmaslik sifatida tasvirlaydi; bularning ikkalasi ham Yupatuvchining ramzlaridir. Ishayo shunday yozadi: “uning qulashı to‘satdan, bir lahzada kelur. Va U uni kulolning idishi singari parcha-parcha qilib sindirur; U ayamas; shundayki, uning singan bo‘laklari orasidan o‘choqdan olov olish uchun bir parcha ham, chuqurdan suv olish uchun ham topilmas.” Ularning hukmi “to‘satdan” keladi; bu yarim tundagi faryod bilan ifodalangan bo‘lib, o‘shanda ular moyni qo‘lga kiritish uchun endi juda kech bo‘lganini anglaydilar. Ishayoning guvohligidagi olov va suv — o‘n bokira haqidagi masaldagi moyning shunchaki boshqa bir ifodasidir. Moy, suv va olov xarakterni ifodalaydi; ular xabarni, shuningdek, Yupatuvchining huzurini ham ifodalaydi. Bu ramzlarning hech biri o‘n bokiraning hukmi “to‘satdan, bir lahzada kelganida” qo‘lga kiritib bo‘lmaydi. O‘shanda endi juda kech bo‘ladi.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Yagona xavfsizlik “qaytish”dadir; bu, birinchi umidsizlikda umidi puchga chiqqanlarga vakillik qilgan Yeremiyoga berilgan va’dadir. Agar Xudoning xalqi Unga qaytsa, U ham ularga qaytar edi, ammo isyonchilar rad etadilar va yo‘lni yoritib turgan nur so‘ndi. Boshidagi nur Yarim tun nidosi edi va oldinga boradigan yo‘l Masihning ulug‘vor o‘ng qo‘li tomonidan to abadgacha yoritib turilar edi. Masih yo‘lda ketayotganlarning oldida edi, va ortdagi nur ham o‘sha nur bo‘lishi kerak, chunki Masih yo‘lning oxirini yo‘lning boshi bilan tasvirlaydi. Yarim tun nidosi bo‘lgan va hozir ham hozirgi haqiqatdir.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Meni ko‘pincha o‘n bokira haqidagi masalga yo‘naltiradilar: ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal har jihatdan, eng mayda tafsilotigacha bajo bo‘lgan va bo‘ladi, chunki u aynan shu zamon uchun alohida tatbiqqa ega bo‘lib, uchinchi farishtaning xabari singari bajo bo‘lgan va zamonning oxirigacha hozirgi haqiqat bo‘lib qolaveradi.” Review and Herald, August 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Muqaddas Zotni o‘z oldilaridan yo‘q qilish istagi nafaqat Masihni, balki Alfa va Omega bo‘lgan Masihni ham rad etishdir. Bu — Yarim Tun Faryodi xabarini rad etishdir. Adventizmning boshlanishida Yarim Tun Faryodi xabari amalga oshmay qolgan bashoratning tuzatilishi edi.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

“Qadimgi yo‘llar”ni rad etib, Millerchilar harakatida Yarim Tun Faryodining bajo bo‘lishi bilan ifodalangan solihlardan alohida soxta bir “dasturxon” yaratgan isyonchilar. So‘ng “birning tanbehi oldida” “ming kishi” qochdi va harakat birdan ellik mingdan ellikka tushib ketdi. Ular “tanbeh” sababli qochdilar; bu tanbeh “besh” dono bokira tomonidan kelgan edi. Ular o‘shalarga ulashadigan yog‘lari yo‘qligini, balki borib o‘z yog‘larini o‘zlari sotib olishlari kerakligini aytdilar. Nodonalarning donolardan ajralishi dono bokiralarni “tog‘ tepasidagi bir mayoqdek va tepalik ustidagi bir bayroqdek” qoldirdi. 1844-yil 22-oktabrdagi nodon bokiralarning isyoni 1863-yildagi isyonni tasvirlab berdi, chunki 1844-yil 22-oktabr Levilar yigirma oltinchi bobidagi “yetti vaqt”ning oxirini ifodalovchi o‘n to‘qqiz yilning boshlanishi edi. Bu mavzu haqida yana aytadiganlarimiz bor, biroq 1844-yildagi isyon 1863-yildagi isyonning timsoli bo‘lib, soxta dasturxon yaratilgan nuqtani belgilaydi.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Aqlsiz bokira qizlar boshdan kechiradigan qo‘rquv — dono bokira qizlar qayta tiriltirilib, oyoqlari ustida turganlarida tasvirlangan qo‘rquvdir. O‘shanda 2020-yil 18-iyuldagi ko‘ngilsizlikdan ortga qaytish uchun juda kech bo‘ladi, va undan keyin sodir bo‘ladigan navbatdagi hodisa — yakshanba qonuni vaqtida yuz beradigan osmon sari ko‘tarilishdir. Aynan o‘shanda ulkan zilzila yuz beradi.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Va o‘sha soatning o‘zida katta zilzila yuz berdi, va shaharning o‘ndan bir qismi qulab tushdi, va zilzilada yetti ming kishi halok bo‘ldi; qolganlari esa dahshatga tushib, osmonning Xudosiga ulug‘vorlik berdilar. Ikkinchi voy o‘tib ketdi; va mana, uchinchi voy tez orada keladi. Vahiy 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Vahiy kitobining o‘n birinchi bobi shuni ko‘rsatadiki, Fransuz inqilobi davrida shaharning o‘ndan bir qismi quladi va o‘sha tarixda Sado‘m hamda Misr sifatida tasvirlangan, ikki bashoratli shoxdan tashkil topgan Fransiya xalqi ag‘darildi. Fransiyaning ikki shoxi Amerika Qo‘shma Shtatlarining ikki shoxining timsolidir.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Fransiya bashoratan Doniyorning yettinchi bobida butparast Rimni ifodalovchi o‘nta shohlikdan biri edi; shuning uchun shohlikning (shaharning) o‘ndan bir qismi quladi. Darhaqiqat, Doniyorning yettinchi bobidagi, oxir-oqibat 538-yilda papalikni yer yuzining taxtiga o‘tqazgan o‘sha o‘nta shox ichida, Fransiya papalikni qaror toptirgan bosh shohlik edi. Doniyorning yettinchi bobidagi o‘nta qudratdan biri sifatida Fransiya Vahiyning o‘n uchinchi bobidagi ikki shoxli yer hayvonining rolini timsollaydi. Amerika Qo‘shma Shtatlari oxirida papalik uchun xuddi Fransiya boshida qilgan ishni amalga oshiradi. Amerika Qo‘shma Shtatlari Birlashgan Millatlar Tashkilotini ifodalovchi o‘nta podshohning bosh qudratidir va u yakshanba qonuni zilzilasida qulaydi. Bu oyatlarga keyingi maqolada yanada to‘liqroq to‘xtalamiz.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Ushbu maqolaning asosiy masalalaridan biri shundan iboratki, u Xudoning xalqini oyoqqa turg‘izadigan xabardir, chunki ularni oyoqqa turg‘izadigan Tasalli Beruvchi moyni ifodalaydi; bu moy esa nafaqat Muqaddas Ruhni, balki Xudo O‘z xalqiga yuboradigan xabarlarni ham ifodalaydi. Vahiy kitobining o‘n birinchi bobidagi Muso va Ilyosni oyoqqa turg‘izadigan xabar, Yeremiyoga berilgan va’da bilan ham ifodalangan.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Shuning uchun Egamiz shunday deydi: “Agar sen qaytsang, Men seni yana tiklayman, va sen Mening huzurimda turasan; agar sen qimmatlisini razildan ajratib olsang, Mening og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma. Va Men seni bu xalq uchun mustahkam mis devor qilaman; ular senga qarshi jang qiladilar, ammo seni yenga olmaydilar; chunki Men seni qutqarish va xalos etish uchun sen bilanman, — deydi Egamiz. Va Men seni yovuzlarning qo‘lidan qutqaraman, va dahshatlilarning qo‘lidan xalos qilaman.” Yeremiyo 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Ishayo ham xuddi shunday da’vatni qilgan edi: “Chunki Egamiz Rabbiy, Isroilning Muqaddasi shunday deydi: qaytish va orom topishda najot topursizlar.” Ishayo yana “qaytish” masaldagi kutish vaqti bilan bog‘liq ekanini qo‘shimcha qilib, shunday yozgan edi: “Shuning uchun Egamiz sizlarga marhamat ko‘rsatmoq uchun kutadi, va shuning uchun sizlarga rahm qilmoq uchun ulug‘lanadi; chunki Egamiz adolat Xudosidir; Uni kutadiganlarning hammasi baxtlidir.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Yeremiyo ta’kidlaganidek, Xudoning “og‘zi” bo‘lish sharafi — Qo‘shma Shtatlar “ajdaho kabi gapiradigan” vaqtda Xudo nomidan so‘zlash sharafidir. O‘sha paytda Xudoning xalqi tomonidan aytiladigan so‘zlar papalikdagi yirtqichning tamg‘asiga qarshi ogohlantirish bo‘ladi. O‘sha ulug‘vor harakatda ishtirok etish bizdan qaytishimizni talab qiladi.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> “Agar sen qaytsang, ey Isroil, — deydi Egamiz, — Menga qayt; va agar jirkanch narsalaringni ko‘z o‘ngimdan olib tashlasang, sarson bo‘lib ketmassan. Va sen: “Egamiz tirikdir”, deb haqiqatda, hukmda va adolatda qasam icharsan; xalqlar esa Unda o‘zlarini muborak deb bilurlar, va Unda faxrlanurlar. Zero Egamiz Yahudo erkaklariga va Quddus aholisiga shunday deydi: Haydalmagan yeringizni haydang, tikanlar orasiga urug‘ sochmang. Egamiz uchun sunnat qilininglar, yuragingizning sunnat terisini olib tashlanglar, ey Yahudo erkaklari va Quddus aholisi; toki g‘azabim olov kabi chiqib, qilmishlaringizning yovuzligi sababli yonib ketmasin, uni hech kim o‘chira olmasin. Yahudoda e’lon qilinglar, Quddusda bildirib aytinglar; va shunday denglar: Yurt bo‘ylab karnay chalinglar; hayqirib, birga to‘planglar va denglar: Yig‘ilinglar, mustahkam shaharlarga kiraylik. Sion tomon bayroq ko‘taringlar; chekininglar, to‘xtamanglar; chunki Men shimoldan falokat va ulkan vayronagarchilik keltiraman. Arslon o‘z changalzorlari orasidan chiqdi, xalqlarning halokchisi yo‘lga tushdi; u o‘z joyidan yeringni huvillab qoldirish uchun chiqdi; shaharlaring xarobaga aylantiriladi, aholisisiz qoladi. Yeremiyo 4:1–7.”

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Ammo Egamizning Ruhi Gideonning ustiga tushdi, va u karnay chaldi; shunda Abiyezer uning ortidan yig‘ildi. Va u butun Manashe bo‘ylab xabarchilar yubordi; ular ham uning ortidan yig‘ildilar; va u Osherga, Zabullunga hamda Naftaliga xabarchilar yubordi; va ular ularga qarshi chiqib keldilar. Hakamlar 6:34, 35.

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