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# The Book of Daniel - Number Sixty-Five

Doniyor kitobi — Oltmish beshinchi qism

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Payg‘ambarlikdagi ochilish: 2020-yil 18-iyuldagi umidsizlikni va oxirgi kunlarda yarim tun faryodining ochilib borayotgan xabarini tushunish

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

2020-yil 18-iyul kuni Xudoning oxirgi kunlardagi islohot harakati uchun birinchi umidsizlik yuz berdi. Bu uchinchi Voy tarixida, ya’ni keyingi yomg‘ir tarixida, shuningdek bir yuz qirq to‘rt mingning muhrlanishi tarixida bir yo‘l belgisi bo‘ldi. O‘sha tarix muqaddas tarixdagi har bir islohot harakati orqali ifodalangan bo‘lib, yanada aniqroq tarzda Millerchilar harakati tarixi orqali ifodalangan, o‘n bokira haqidagi masal bilan tasvirlangan va u har bir payg‘ambar ko‘rsatib bergan bashoratli tarixni ifodalaydi.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

2020-yil 18-iyul harakatning birinchi umidsizlanishini ifodalaydi va shu bois u o‘n bokira haqidagi masal hamda Habakkukdagi kechikish vaqtining kirib kelishini belgilaydi. Millerchilar tarixida ularning xato e’loniga olib kelgan ayni dalillar haqiqiy sanani aniqlovchi dalil sifatida ko‘rildi. Shunda o‘n bokira haqidagi masaldagi kechikish vaqti hozirgi haqiqat ekani ayon bo‘ldi va bu kechikish vaqti Habakkuk ikkinchi bobidagi ayni kechikish vaqti edi. O‘n bokira haqidagi masal so‘zma-so‘z takrorlanmoqda va bu haqiqat shuni ko‘rsatadiki, faqat umidsizlanishda ishtirok etganlargina dono yoki nodon bokira bo‘lishga nomzoddirlar.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Laodikeya Adventizmining ulkan jamoasi 2001-yil 11-sentyabrda uchinchi Voyning kelishi bilan sinovdan o‘tdi, va 2020-yil 18-iyuldagi amalga oshmagan bashorat o‘tib ketgach, Laodikeya Adventizmi xuddi Millerchilar tarixidagi protestantlar singari, maqsadsiz ravishda ortga, Rim sari suzib ketish uchun ortda qoldirildi.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Millerchilar nafaqat kechikish vaqtini o‘n bokira haqidagi masalning amalga oshishi sifatida aniqladilar, balki Habakkuk kitobida vahiy kechiksa-da, uni kutish haqidagi amr ayni o‘sha bashoratli yo‘l belgisi ekanini ham ko‘rdilar. So‘ng Habakkuk xato tarzda taqdim etilgan va birinchi umidsizlikka sabab bo‘lgan vahiy aynan oxirida “so‘zlaydigan” vahiy ekanini tasdiqlaydi.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlar va yolg‘on gapirmas; garchi u kechikkandek bo‘lsa ham, uni kutib tur; chunki u albatta keladi, u kechikmaydi. Habakkuk 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Birinchi hafsalasi pir bo‘lishiga sabab bo‘lgan xabar, yaqin kelajakda amalga oshgan deb tan olinishi kerak bo‘lgan ayni o‘sha xabar edi, biroq u hanuz birinchi xato e’londa qo‘llanilgan avvalgi bashoratli dalillarga asoslangan xabar edi.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

Millerchilar tarixida avval sobiq ahd xalqi sinovdan o‘tkazildi, shundan keyin esa yangi ahd xalqi sinovdan o‘tkazildi. Protestantlar uchun sinov Vahiy kitobining o‘ninchi bobidagi birinchi farishta va Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishta (chunki ular ayni bir farishtadir) 1840-yil 11-avgustda tushganida boshlandi. Ularning sinovi birinchi hafsalasi pir bo‘lish bilan va Vahiy kitobining o‘n to‘rtinchi bobidagi ikkinchi farishtaning kelishi bilan yakunlandi.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

Millerchilar tarixida millerchilar uchun sinov birinchi umidsizlik paytida ikkinchi farishtaning kelishi bilan boshlandi va Oqshom Yarimdagi Nido kelishi bilan yakunlandi; Opa White uni ikkinchi farishtaga qo‘shiladigan farishtalar ko‘pligi sifatida tasvirlaydi. Muqaddas Ruhning qudrati ostida Oqshom Yarimdagi Nido xabarini anglagan va qabul qilgan millerchilar, so‘ngra o‘z atroflariga har tomondan yog‘ilayotgan xabarni anglamagan millerchilardan ajratib qo‘yildilar. 1844-yil 22-oktabrda uchinchi farishta keldi va to‘xtab qolgan vahiy o‘shanda so‘zladi.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

Bir yuz qirq to‘rt mingning muhrlanishi tarixida avval sobiq ahd xalqi, so‘ngra esa yangi ahd xalqi sinovdan o‘tkazildi. Sinov Laodikiyadagi Adventizm uchun Vahiy o‘n sakkizinchi bobdagi farishtaning birinchi ovozi va Vahiy o‘n to‘rtinchi bobdagi uchinchi farishta (chunki ular ayni bir farishtadir) 2001-yil 11-sentabr kuni tushganida boshlandi. Ularning sinovi 2020-yil 18-iyuldagi umidsizlik bilan yakunlandi.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

Uchinchi farishtaning harakatida, bir yuz qirq to‘rt ming uchun sinov birinchi umidsizlikning kelishi bilan boshlandi va Yarim tun faryodi xabarining kelishi bilan yakun topadi. Muqaddas Ruhning qudrati ostida hozir Yarim tun faryodi xabarini tanib, uni qabul qilayotganlar, endi ularning tevarak-atrofiga har tomondan yog‘ilayotgan ko‘p qirrali xabarni tanimagan nodonlar va yovuzlardan ajratib qo‘yiladilar.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

Yaqinda keladigan yakshanba qonuni vaqtida Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning ikkinchi “ovozi” so‘zlaydi; bu ayni paytda so‘zlashni “kechiktirgan” vahiy hamdir. U, shuningdek, “kuchayib”, baland nido darajasiga yetadigan uchinchi farishtaning xabarini ham ifodalaydi.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

Yarim Tun Nidosi avvalgi farishtaga qo‘shiladigan ko‘plab farishtalar sifatida ifodalanadi. Yarim Tun Nidosi xabari butun xabarga hissa qo‘shadigan bir necha unsurlardan iborat, farishtalar esa xabarlarning ramzidir. Milleritlar tarixida haqiqiy Yarim Tun Nidosi xabarini birlashtirib yetkazishda boshchilik qilgan kashshof sifatida Samuel S. Snow tan olingan. O‘sha tarixda Snowning Yarim Tun Nidosi xabari haqidagi tushunchasi muayyan vaqt davomida rivojlanganligi yaxshi hujjatlashtirilgan.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

O‘sha tarix so‘zma-so‘z takrorlanmoqda va yakuniy Yarim tun nidosining xabari 2023-yil iyul oyining oxiridan beri ommaviy ravishda rivojlanib kelmoqda. U shunchaki Islom haqidagi xabar emas, balki yuz qirq to‘rt mingning muhrlanishi haqidagi xabarni ham o‘z ichiga oladi. U yer hayvonining ikki shoxi ham “o‘lim va tirilish”dan o‘tishini ochib beradi; ular hayvonning surati bilan parallel bo‘lib, ayni shu tarixda “sakkizinchisi yettitadandir” degan bashoratli topishmoqni bajo keltiradi. U Yetti Momaqaldiroqning “yashirin tarixi” bilan bog‘liq vahiylarni o‘z ichiga oladi va rad etilgan “tosh”ning “burchakning boshi” bo‘lishi haqidagi bashoratli topishmoqni bajo keltiradi, chunki Levilar yigirma oltidagi “yetti karra” Miller tarixining barcha haqiqatlarini 1989-yilda zamon oxirida muhrsiz qilingan haqiqatlar bilan bir-biriga to‘qib bog‘laydigan ip ekani ochib beriladi. Zaburchi buni shunday deydi:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Quruvchilar rad etgan tosh burchakning bosh toshi bo‘ldi. Bu Egamizning ishidir; ko‘zlarimiz oldida u ajoyibdir. Bu Egamiz yaratgan kundir; unda shodlanamiz va quvonamiz. Zabur 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

William Miller kashf etgan birinchi “qimmatbaho tosh” (qimmatbaho toshlar ham toshlardir) bo‘lgan “tosh” — “Egamiz yaratgan kundir.” Avvalgi maqolalarda ko‘rsatilganidek, Shabbat amrining tuzilishi va so‘zlari Levilar kitobining yigirma beshinchi bobida bayon etilgan muqaddas yettilik davrining tuzilishiga aynan mosdir. Yettinchi kunda dam olish yettinchi yilda yerning dam olishini timsollagan edi; va bu ikki amr shu tarzda ko‘rib chiqilganda, ular Muqaddas Kitob bashoratida bir kun bir yilni ifodalashiga guvohlik beradi.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Ular, shuningdek, Leviticus yigirma oltinchi bobidagi Xudoning “yetti vaqt”lik g‘azabi haqida Miller e’lon qilgan tushuncha “bir kun” sifatida ifodalanganini ko‘rsatadi; chunki Rabbiy muqaddas yetti yillik davrni, osmonu yerni olti kunda yaratib, yettinchisida dam olganidek, shubhasiz O‘zi belgilagan.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Iso uzumzor haqidagi masalni yakunlaganida, farziylarga bir savol berdi.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Shunday ekan, uzumzorning xo‘jayini kelganda, o‘sha bog‘bonlarga nima qiladi? Ular Unga dedilar: U o‘sha yovuz odamlarni ayanchli halok qiladi va uzumzorini hosilni o‘z mavsumida unga topshiradigan boshqa bog‘bonlarga ijaraga beradi. Iso ularga dedi: Muqaddas Yozuvlarda hech qachon o‘qimaganmisizlar: “Quruvchilar rad etgan toshning o‘zi burchakning bosh toshi bo‘ldi; bu Egamizning ishidir va ko‘zlarimiz oldida ajablanarlidir”? Shuning uchun sizlarga aytamanki, Xudoning Shohligi sizlardan olinib, uning mevalarini keltiradigan bir xalqqa beriladi. Va kim bu tosh ustiga yiqilsa, parchalanadi; lekin bu tosh kimning ustiga tushsa, uni kukunga aylantiradi. Bosh ruhoniylar bilan farziylar Uning masallarini eshitganlarida, U o‘zlari haqida gapirayotganini angladilar. Matto 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Uzumzor haqidagi masal avval tanlangan xalq chetlab o‘tilib, shohlik yangi tanlangan xalqqa berilishi haqidagi masaldir. Iso aytganiga ko‘ra rad etilgan “tosh”, u qanday qabul qilinishiga qarab, yo najot beradigan, yo halokatga olib boradigan “tosh”dir. Iso qo‘llagan mazmundagi ushbu “tosh” Muqaddas Kitobiy haqiqat bo‘lishi lozim, chunki u solihlik mevasi keltirish qudratiga ega, Masihning solihligi esa erkaklar va ayollarda faqat ular Uning haqiqat Kalomini qabul qilganlaridagina hosil bo‘ladi.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ularni O‘z haqiqat-ing bilan muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“tosh” — qabul qilinadigan yoki rad etiladigan ta’limotdir, Iso esa Kalomdir, va Havoriylar kitobida Butrus “tosh”ni Masih deb ta’riflaydi.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Barchangizga va butun Isroil xalqiga ma’lum bo‘lsinkim, sizlar xochga mixlagan, ammo Xudo o‘liklardan tiriltirgan Nosiralik Iso Masihning nomi bilan ana shu kishi sizlarning oldingizda sog‘-salomat turibdi. Bu — siz, imorat quruvchilar, mensimagan, ammo burchakning bosh toshi bo‘lib qolgan o‘sha toshdir. Hech bir boshqa zotda najot yo‘q; chunki osmon ostida insonlarga berilgan, biz najot topishimiz mumkin bo‘lgan boshqa hech qanday nom yo‘q. Havoriylar 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

So‘ngra Butrusning birinchi maktubida u “tosh” timsolini yanada rivojlantiradi, biroq uni avvalgi ahd xalqining chetlab o‘tilishi va yangi tanlangan xalqning saylanishi haqidagi ayni o‘sha mazmun doirasida saqlab qoladi; bu xalq haqida u shunday deydi: “bir vaqtlar xalq emas edingizlar, endi esa Xudoning xalqisizlar; ilgari rahm-shafqat topmagan edingizlar, endi esa rahm-shafqat topgansizlar.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> Unga kelar ekansizlar, U insonlar tomonidan rad etilgan, ammo Xudo tomonidan tanlangan va qadrli bo‘lgan tirik toshdir. Sizlar ham tirik toshlar singari ruhiy uy qilib bunyod etilmoqdasizlar, Iso Masih orqali Xudoga maqbul bo‘ladigan ruhiy qurbonliklarni keltirish uchun muqaddas ruhoniylik bo‘lasizlar. Shuning uchun ham Muqaddas Yozuvda shunday deyilgan: “Mana, Men Sionda tanlangan, qadrli bosh burchak toshini qo‘yaman; va Unga ishongan kishi hech qachon uyatga qolmaydi”. Demak, sizlar — imon keltirganlar uchun U qadrli; ammo itoatsizlar uchun esa, binokorlar rad etgan o‘sha tosh burchakning bosh toshi bo‘ldi, va qoqinish toshi hamda xafagarchilik qoyasi bo‘ldi; ular kalomga itoatsizlik qilib qoqiladilar; ular buning uchun ham tayin etilgan edilar. 1 Butrus 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Butrus ilgari tanlangan xalq haqida shunday deydi: “itoatsiz bo‘lganlar uchun quruvchilar rad etgan toshning o‘zi burchakning bosh toshi bo‘ldi, hamda qoqinish toshi va xijolat qoyasi bo‘ldi; ular kalomga qoqinib, itoatsiz bo‘ladilar; bunga ular shuning uchun ham tayinlangan edilar.”

Jesus is represented by every sacred illustration of the foundation.

Iso har bir muqaddas poydevor timsolida ifodalangan.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir. 1 Korinfliklarga 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Milleritlar qurgan poydevor Asrlar Qoyasi (Tosh) edi.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ogohlantirish keldi: 1842, 1843 va 1844 yillarda xabar kelganidan beri biz bunyod etib kelayotgan e’tiqod poydevorini bezovta qiladigan hech narsa kirib kelishiga yo‘l qo‘yilmasin. Men bu xabarda edim va o‘shandan beri Xudo bizga bergan nurga sodiq holda dunyo oldida turibman. Biz kun sayin Rabbimizni sidqidildan ibodat bilan izlab, nur so‘raganimizda oyoqlarimiz qo‘yilgan minbardan oyoqlarimizni olish niyatida emasmiz. Sizningcha, Xudo menga bergan nurni men tark eta olamanmi? U Azaliy Qoya kabi bo‘lishi kerak. U menga berilganidan beri meni boshqarib kelmoqda.” Review and Herald, 1903-yil 14-aprel.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Miller kashf etgan va Asrlar Qoyasi singari Millerchilar poydevorining bir qismiga aylangan birinchi javohir Levilar yigirma oltinchi bobidagi “yetti vaqt” edi; va aynan shu “yetti vaqt” o‘sha Millerchilar poydevorini endigina qurgan Millerchi kashshoflar tomonidan bir chetga surilgan birinchi poydevor haqiqat bo‘ldi. Poydevor toshini rad etishi lozim bo‘lganlar aynan quruvchilarning o‘zlari edi. Masihni timsollovchi o‘sha “tosh” Egamiz yaratgan kun hamdir, chunki U yettinchi kunni dam olish kuni qilib yaratdi, va yettinchi yilni esa yer dam oladigan yil qildi. 1863 yilda poydevor toshi rad etildi, ammo u itoatsizlar uchun “burchakning boshi” va “qoqinish toshi” qilinishi kerak.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Uchinchi voy of Islom haqidagi xabar bir yuz qirq to‘rt minglik islohot harakatining mavzusidir, va sinov jarayoni Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushgan paytda, ya’ni 2001-yil 11-sentabr kuni Nyu-York shahrining ulkan binolari qulatilganida boshlandi. Adventizm 2001-yil 11-sentabr “sharq shamoli kuni”ning kelishi bo‘lganiga oid payg‘ambarlikdagi aniqlash masalasida sukut saqladi. 2020-yil 18-iyulda ular ortda qoldirildi, chunki Vahiy kitobining o‘n birinchi bobidagi ikki guvoh o‘sha buyuk shaharning ko‘chalarida o‘ldirilgan edi. Adventizmning sinovi yakuniga yetdi, va Islom haqidagi xabarni tan olganini da’vo qilganlar uchun sinov boshlangan edi.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

2023-yil iyul oyining oxirigacha ko‘chalarda o‘lik holda yotganlaridan so‘ng, quruq o‘lik suyaklar Hizqiyolning birinchi xabari bilan uyg‘otildi. Hizqiyolning ikkinchi xabari esa uchinchi Voyning Islomning to‘rt shamoli haqidagi xabaridir; u kechikkan vahiy bo‘lgan Yarim Tun Faryodi xabarining bosqichma-bosqich muhrdan yechilishini va butun harakat davrining mavzusini ifodalaydi. So‘ng turli haqiqatlar muhrdan yechildi, chunki Yarim Tun Faryodi xabari ko‘p qirrali xabarni ifodalaydi. Quruq o‘lik suyaklarga yuzlangan birinchi haqiqat Laodikiyadagi Adventizm rad etgan birinchi haqiqat edi va u Laodikiya holatidan Filadelfiyaga o‘tishni belgilaydigan haqiqatni ifodalaydi.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Haqiqat muhrlash xabaridir, shuning uchun u ham aqliy jihatdan, ham ruhiy jihatdan chuqur singdirilishi lozim. Ikki guvohning ko‘chada o‘lik holda yotgan davri “yetti zamon”ning tarqalib ketishining ramzi ekanini anglashning o‘zi yetarli emas; bu haqiqatni tajriba orqali qabul qilish ham talab etiladi.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Millerning qimmatbaho toshlari, ya’ni 1798 yilda oxirzamon vaqtida muhrdan ochilgan haqiqatlar, so‘nggi kunlarning bokiralari uchun sinovga aylanadi. Haqiqatda “ruhan” sobit bo‘lish tajribasi Millerning birinchi qimmatbaho toshi bilan ifodalanadi, haqiqatda “aqlan” sobit bo‘lish esa uchinchi voyaning Islom xabari bilan ifodalanadi. “Yetti marta” bilan ifodalangan tavba va e’tirofga chaqiriq, Eng Muqaddas Xonada Masih bilan birgalikda amalga oshiriladigan ishni belgilaydi va “mareh” vahiyi bilan ifodalanadi.

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

Uchinchi Voyning Islom haqidagi “aqliy” tushunchasi “chazon” vahiyida ifodalanadi, va muhrlanadiganlar uchun ikkalasi ham talab etiladi. 1863-yilda Laodikiyalik Adventizm Yerixoni qayta qurishni tanladi va Quddusni qayta tiklash ishini tark etdi. Yerixo farovonlikning timsolidir, xuddi Laodikiya ko‘rligi orqali ham ifodalangani kabi.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Yurtdagi eng qudratli qal’alardan biri — katta va boy Yerixo shahri — ularning qarshisida, ammo Gilgoldagi qarorgohlaridan uncha uzoq bo‘lmagan joyda turar edi. Tropik o‘lkalarning serob va xilma-xil mahsulotlariga boy unumdor tekislik chekkasida joylashgan bu mag‘rur shahar, hashamat va buzuqlik maskani bo‘lgan saroylari va ma’badlari bilan, o‘zining ulkan mudofaa devorlari ortidan Isroil Xudosiga qarshi chiqardi. Yerixo butparastlik sajdagohlarining bosh markazlaridan biri bo‘lib, ayniqsa oy ma’budasi Ashtorotga bag‘ishlangan edi. Kan’oniylar dinidagi eng razil va eng tuban narsalarning barchasi shu yerda jam bo‘lgan edi. Onglarida Bayt-Peordagi gunohlarining dahshatli oqibatlari hali ham yangi bo‘lgan Isroil xalqi bu majusiy shaharga faqat jirkanish va dahshat bilan qaray olardi.” Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

Quruvchilar 1863-yilda, Yerixoni qayta qurayotganlarida rad etgan “tosh”, oxirgi kunlarda haqiqatga (javohirga) aylanadigan “yetti vaqt” edi; u “burchakning boshi” bo‘ladi, chunki u Millerchilar harakatidagi Adventizmning boshlanishini yuz qirq to‘rt mingliklar harakatidagi Adventizmning oxiri bilan bir-biriga to‘qib bog‘laydigan haqiqatdir. “Yetti vaqt” bo‘lgan o‘sha javohir, shuningdek, “Egamiz yaratgan kun”dir, va u Masihning O‘zidir, chunki U Kalomdir va U “Haqiqat”dir. Islom mavzusi avvalgi va yangi tanlangan xalqning har ikkisini ham poklanishiga sabab bo‘ladigan mavzudir, va bu ikki karra poklanish 2001-yil 11-sentyabrda, ya’ni “sharq shamoli kuni”da boshlangan. O‘sha kunda qo‘riqchilar Masih uzumzor haqidagi masalni e’lon qilganida kuylagan ayni o‘sha qo‘shiqni kuylashlari kerak edi. Yuz qirq to‘rt ming Musoning qo‘shig‘ini (“yetti vaqt”) va Qo‘zining qo‘shig‘ini kuylaydilar.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Va men go‘yo olov bilan aralashgan shishadek bir dengizni ko‘rdim; va hayvon ustidan, uning surati ustidan, uning belgisi ustidan va uning ismining soni ustidan g‘alaba qozonganlar Xudoning arfalarini tutgan holda o‘sha shishadek dengiz ustida turar edilar. Va ular Xudoning quli Musoning qo‘shig‘ini va Qo‘zining qo‘shig‘ini kuylab, shunday der edilar: Ey Qodir Tangri Rabbiy, Sening ishlaring ulug‘ va ajoyibdir; ey azizlar Shohi, yo‘llaring adolatli va haqdir. Vahiy 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Qo‘zi” — so‘yilgan Masihdir, va U ikki ming besh yuz yigirma kunning o‘rtasida so‘yildi; shu tariqa U O‘z hayoti va qoni qurbonligini (unda U ahdni tasdiqlagan) Levitikus yigirma oltilikdagi Musoning “Uning ahdining janjali” bilan bir ipga tizdi. Muso va Qo‘zining qo‘shig‘i — bashoratli tarixning chazoniga oid qo‘shiq va Uning “zohir bo‘lishi”ning marehiga oid qo‘shiqdir. Bu Doniyor sakkizinchi bobidagi ikki vahiyda ifodalanganidek, aqliy va ruhiy idrok qo‘shig‘idir. Bu ahd xalqi hukm qilinib, chetlab o‘tilayotgan, ayni paytda esa yangi tanlangan xalq saralanayotganining qo‘shig‘idir. Saralash jarayoni, va demak, qo‘shiq 2001-yil 11-sentabrda boshlandi.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Yoqubdan keladiganlarga U ildiz otkazadi; Isroil gullab-yashnaydi va kurtak chiqaradi, hamda yer yuzini meva bilan to‘ldiradi. Uni urganlarni urgandek, Uni ham urdimikan? Yoki u o‘zi o‘ldirganlarning qirg‘iniga muvofiq o‘ldirilganmikan? Uni surgun qilganingda, o‘lchov bilan u bilan bahslashasan; sharq shamoli kunida U o‘zining qattiq shamolini tiyib turadi. Shuning uchun Yoqubning gunohi shu bilan poklanadi; va uning gunohini yo‘qotishning butun mevasi shudir: u qurbongohning barcha toshlarini maydalab tashlangan bo‘r toshlaridek qilganida, butazorlar va tasvirlar endi tik turmaydi. Ammo mustahkam shahar xarob bo‘ladi, maskan tashlab qo‘yiladi va sahrodek bo‘lib qoladi; u yerda buzoq o‘tlaydi, u yerda yotadi va uning shox-shabbalarini yeb bitiradi. Uning shoxlari quriganda, ular sindirib tashlanadi; ayollar kelib, ularni yoqib yuboradilar. Chunki bu anglamaydigan xalqdir; shu bois ularni yaratgan Zot ularga rahm qilmaydi, ularni shakllantirgan Zot esa ularga marhamat ko‘rsatmaydi. Va o‘sha kunda shunday bo‘ladiki, Egamiz daryoning o‘zanidan Misr soyigacha boshoqlarni qoqib tushirgandek ajratib oladi, va sizlar, ey Isroil o‘g‘illari, birma-bir yig‘ib olinursizlar. Va o‘sha kunda shunday bo‘ladiki, ulkan karnay chalinadi, va Ossuriya yurtida halok bo‘lishga yaqin bo‘lganlar hamda Misr yurtidagi surgun qilinganlar kelib, Quddusdagi muqaddas tog‘da Egamizga sajda qiladilar. Ishayo 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

To‘g‘ri tushunilganda, bu oyatlar 2001-yil 11-sentyabrdan to tez orada keladigan yakshanba qonunigacha bo‘lgan davrni ko‘rsatadi. Oltinchi oyat butun tarixni ko‘rsatadi, chunki u ildiz otadigan, so‘ng gullab kurtaklaydigan va oxir-oqibat yer yuzini meva bilan to‘ldiradigan o‘simlikning boshlanishini belgilaydi. Yer yuzini to‘ldiradigan meva “soat” davomida, ya’ni yakshanba qonuni inqirozi paytida shunday qiladi. Masih o‘sha paytda O‘z mevasini omboriga yig‘ayotgan bir vaqtda, U Bobil ustidan ham hukm ijro etmoqda. Yer yuzining meva bilan to‘ldirilgan paytida yuz beradigan hukm yettinchi oyatda ifodalanadi; u yerda ikki savol beriladi: “U uni o‘zini urganlarni urgandek urdimi? Yoki u o‘zi o‘ldirganlarning qirg‘iniga muvofiq o‘ldirildimi?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

So‘ngra sakkizinchi oyatda keyingi yomg‘irning sepilishi “Me’yor bilan” degan ibora orqali belgilab qo‘yilgan. O‘simliklarning unib chiqishiga sabab bo‘ladigani yomg‘irdir, va keyingi yomg‘irning boshlanishi qayd etilganda, u “unib chiqayotganda me’yor bilan” boshlanishi sifatida qayd etiladi. Keyingi yomg‘ir boshlanganda, u “me’yor bilan” to‘kiladi, chunki agar hosil haqiqiy va soxtaning aralashmasidan iborat bo‘lsa, u me’yorsiz ravishda to‘kilmaydi.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Haqiqatan ham tavba qilib, iymonga kelgan har bir jon boshqalarni adashish zulmatidan Iso Masihning solihligining ajoyib nuriga olib chiqishga nihoyatda kuchli istak bilan to‘ladi. Butun yer yuzini O‘zining ulug‘vorligi bilan yoritadigan Xudoning Ruhining buyuk quyilishi biz Xudo bilan birga mehnat qiluvchilar bo‘lish nimani anglatishini tajriba orqali biladigan, ma’rifat topgan bir xalqga ega bo‘lmagunimizcha kelmaydi. Biz Masih xizmatiga to‘liq, butun qalbdan bag‘ishlangan bo‘lganimizda, Xudo bu haqiqatni O‘z Ruhini o‘lchovsiz ravishda yog‘dirish orqali tan oladi; ammo jamoatning eng katta qismi Xudo bilan birga mehnat qiluvchilar bo‘lmay turib, bu sodir bo‘lmaydi. Xudbinlik va nafsoniy mayllarga berilish shu qadar yaqqol namoyon bo‘lib turganida, agar so‘z bilan ifoda etilsa, Qobilning o‘sha javobini bildiradigan ruh hukm surayotganida, Xudo O‘z Ruhini yog‘dira olmaydi: — ‘Men birodarimning qo‘riqchisimanmi?’ Agar shu vaqt uchun berilgan haqiqat, agar har tomonda tobora ko‘payib borayotgan va hamma narsaning oxiri yaqinlashganiga guvohlik berayotgan alomatlar haqiqatni bilishini da’vo qilayotganlarning uxlab yotgan quvvatini uyg‘otish uchun yetarli bo‘lmasa, unda porlab turgan nurga mutanosib zulmat bu jonlarni qoplaydi. Yakuniy hisob-kitobning buyuk kunida ular Xudoga taqdim eta oladigan loqaydliklari uchun hatto uzrning soyasi ham bo‘lmaydi. Nega ular Xudo kalomining muqaddas haqiqatining nurida yashamaganlari, yurmaganlari va mehnat qilmaganlari hamda shu tariqa o‘z xulq-atvori orqali, gunoh zulmatiga botgan dunyoga, o‘z hamdardligi va g‘ayrati orqali, xushxabarning qudrati va haqiqatini inkor etib bo‘lmasligini namoyon etmaganlari haqida keltirishga hech qanday sabab bo‘lmaydi.” Review and Herald, July 21, 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Opa Uayt ushbu parchani Vahiy kitobidagi farishta tushib keladigan lahza sifatida belgilaydi, chunki u shunday deydi: “butun yer yuzini Uning ulug‘vorligi bilan yoritadigan Xudoning Ruhining buyuk to‘kilishi.” Ushbu maqolalarda biz ko‘p bor iqtibos keltirgan yana bir parchada, u “Nyu-Yorkning buyuk binolari” “qulatib tashlanganida”, “Vahiy kitobi, o‘n sakkizinchi bob, birinchi oyatdan uchinchi oyatgacha bajo bo‘ladi”, deb ta’kidlagan.

We will continue these thoughts in the next article.

Bu fikrlarni keyingi maqolada davom ettiramiz.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Endi men o‘zimning seviklim haqida, uning uzumzori to‘g‘risida seviklimga bir qo‘shiq kuylayman. Mening seviklimning serhosil tepalikda bir uzumzori bor edi. U uni o‘rab qo‘ydi, uning toshlarini terib tashladi, unga eng sara toklarni o‘tqazdi, uning o‘rtasida bir minora qurdi, unda yana sharob siqiladigan joy ham yasadi; va u uzum berishini kutdi, ammo u yovvoyi uzum berdi. Endi, ey Quddus aholisi va ey Yahudo odamlari, iltimos, men bilan uzumzorim o‘rtasida hukm qilinglar. Uzumzorim uchun men qilmagan yana nima qilish mumkin edi? Nega men uning uzum berishini kutganimda, u yovvoyi uzum berdi? Endi bo‘lmasa, sizlarga uzumzorimga nima qilishimni aytaman: uning devor-panjarasini olib tashlayman, va u yeb bitiriladi; uning devorini qulataman, va u oyoq osti qilinadi. Men uni vayronaga aylantiraman: u na butaladi, na chopiladi; balki unda tikanzor va qushqo‘nmaslar o‘sib chiqadi; yana bulutlarga ham uning ustiga yomg‘ir yog‘dirmaslikni buyuraman. Zero Sarvari Olamning uzumzori Isroil xonadonidir, Yahudo odamlari esa Uning ko‘ngliga xush kelgan niholidir; U adolatni kutdi, ammo mana, zulm; solihlikni kutdi, ammo mana, faryod. Ishayo 5:1–7.

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