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# The Book of Daniel - Number One-Hundred and Nine

Doniyor kitobi — Yuz to‘qqizinchi qism

Unveiling the Triple Application of Prophecy: The Prophetic Significance of Revelation Chapter Nine and the Modern Reformatory Movement

Payg‘ambarlikning Uch Karra Qo‘llanilishini Ochib Berish: Vahiy kitobining To‘qqizinchi bobi va Zamonaviy Islohot Harakatining Payg‘ambarlikdagi Ahamiyati

Author

Jeff Pippenger

Published

March 1, 2024

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The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.

Vahiy kitobining to‘qqizinchi bobi birinchi yarmi beshinchi karnayni, ya’ni birinchi qayg‘uni, belgilaydi; bobning ikkinchi yarmi esa oltinchi karnayni, ya’ni ikkinchi qayg‘uni, belgilaydi. Har ikkala karnay ham 1843 va 1850-yillardagi kashshoflar jadvallarida tasviriy ravishda ko‘rsatilgan. Daniel kitobining o‘n birinchi bobidagi so‘nggi olti oyat 1989-yilda, Sovet Ittifoqining qulashi bilan, oxirat vaqtida muhrdan yechilganda, bir yuz qirq to‘rt minglik islohot harakati boshlandi.

Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.

1989 yilda tan olingan haqiqatlar orasida Muqaddas Kitob tarixidagi buyuk islohiy harakatlar va ularning barchasi bir-biriga parallel ekani ham bor edi. Barcha payg‘ambarlar, va shuning uchun har bir muqaddas tarix, jumladan muqaddas islohiy harakatlar ham, uchinchi farishtaning qudratli harakati bo‘lgan yuz qirq to‘rt ming kishining yakuniy buyuk islohiy harakatini tasvirlaydi. Muhrlash jarayoni boshlanganda, keyingi yomg‘irning sepilishi ham boshlanadi. 1989 yilda islohiy harakatlarning muhrsizlanishi, undan so‘ng esa 1992 yilda Doniyor o‘n birinchi bobning oxirgi olti oyatining muhrsizlanishi, yangi va hozirgi haqiqat muhrsizlanganda har doim yuz beradiganidek, qarshilik muhitini vujudga keltirdi.

In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.

Doniyorning o‘n birinchi bobining so‘nggi olti oyatidagi haqiqatga qarshilik ko‘rsatilishi jarayonida, Rabbiy ikki guvoh asosida tasdiqlangan butparast Rimning bashoratli tarixi papalik Rimining bashoratli tarixi bilan birlashgan holda zamonaviy Rimning bashoratli tarixini aniqlashini ochib berdi. Bashoratning uch karra tatbiqi qoidasi tan olindi va shundan keyin u xatoga qarshi himoya qilish hamda haqiqatni aniqlab, uni mustahkamlash uchun qo‘llanildi. Har bir islohot chizig‘i boshqa islohot chiziqlariga parallel ekanini qo‘llab-quvvatlovchi qoidalar hamda bashoratning uch karra tatbiqiga oid qoidalar, Millerchilar tarixida o‘rnatilib, qo‘llanib va nashr etilgan qoidalar orqali oldindan timsollanganidek, uchinchi farishta harakatida o‘rnatilgan qoidalarning poydevoriga aylandi.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Qoida tariqasida bashoratning uch karra tatbiqi yuz qirq to‘rt mingliklarning harakati uchun muhrdan ochildi, chunki ular kechki yomg‘ir harakatidir, va uchinchi voyaning Islomiyati kechki yomg‘irning xabaridir. Bashoratning uch karra tatbiqi tamoyili Yahudo qabilasining Arsloni tomonidan, uchinchi voyaning Islomiyati 2001-yil 11-sentabrda tarixda yuzaga kelishidan ancha avval belgilab qo‘yilgan edi, chunki U O‘zining oxirgi kunlardagi xalqini Yeremiyoning qadimiy yo‘llariga qaytarganida, uchinchi voyaning kelishi bilan ifodalangan xabarni ular osonlik bilan tanib olishlarini istagan edi.

The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.

Vahiy kitobining to‘qqizinchi bobida bayon etilgan beshinchi va oltinchi karnaylar haqidagi kashshoflar tushunchasi, tarix tomonidan eng qat’iy va ravshan tarzda tasdiqlangan Vahiy kitobi parchasi deb anglangan edi. Uriah Smith Vahiy kitobining to‘qqizinchi bobi haqidagi bayonini aynan shu nuqtani ta’kidlash uchun tarixchi Keithning so‘zlarini keltirish bilan boshlaydi.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.

> “Bu karnayning sharhi uchun biz yana janob Keithning yozuvlariga murojaat qilamiz. Bu muallif haqqoniy ravishda shunday deydi: ‘Vahiy kitobining boshqa biror qismi borasida sharhlovchilar orasida beshinchi va oltinchi karnaylar, yoki birinchi va ikkinchi voylarning sarasinlar va turklar bilan bog‘lanishiga doir kelishuvchalik deyarli bunchalik bir xillik yo‘qdir. Bu shu qadar ravshanki, uni deyarli noto‘g‘ri tushunishning imkoni yo‘q. Har birini ifodalash uchun bir-ikki oyat emas, balki Vahiy kitobining to‘qqizinchi bobi to‘liq holda, teng qismlarda, ikkalasining ham tasviri bilan band qilingan.’ Uriah Smith, Daniel and Revelation, 495.”

The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.

Birinchi va ikkinchi qayg‘u boblari bo‘linishi birinchi qayg‘uning tarixini, ya’ni Muhammad orqali ifodalangan tarixni, ajratib turadi. U geografik jihatdan tarixchi Aleksandr Kit Sarasenlar deb ataydigan hududda joylashgan bo‘lib, biz bugun uni Arabiston deb ataymiz. Ikkinchi qayg‘uning tarixi esa, Usmon I orqali ifodalangan bo‘lib, geografik jihatdan Turkiyada joylashgan; tarixchi buni turklar deb belgilaydi. Birinchi qayg‘uning tarixi Islom va Muhammadning tug‘ilgan yurti bo‘lgan Arabistonda joylashgan va o‘sha yerda amalga oshgan. Ikkinchi qayg‘uning tarixi Usmonli imperiyasining tug‘ilgan yurti bo‘lgan Turkiyada joylashgan va o‘sha yerda amalga oshgan.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Birinchi “voh”ning tarixi, bir-birlari bilan yagona o‘zaro ittifoqi faqat Islom dini bo‘lgan mustaqil jangchilar tomonidan Rimga qarshi olib borilgan urushni ko‘rsatadi. Ikkinchi “voh”ning tarixi esa, xalifalik deb ataladigan uyushgan din va davlat hokimiyati tomonidan Rimga qarshi olib borilgan urushni ko‘rsatadi. Har ikkala holda ham — Muhammad bilan ifodalangan tarixdagi Rimga qarshi mustaqil urush bo‘ladimi, yoki Ottman yoxud Usmoniylar imperiyasi bilan ifodalangan uyushgan urush bo‘ladimi — urush olib borish usuli to‘satdan va kutilmaganda hujum qilishdan iborat edi. Bu, o‘sha davrning harbiy odatiga ko‘ra, barcha askarlarni bir xil rangdagi kiyimlarga kiydirib, so‘ng ularni safga tizib, o‘q yomg‘iri tomon oldinga yuritish orqali olib boriladigan urush emas edi. “Assassin” so‘zi to‘satdan va kutilmaganda zarba berishga asoslangan Islomiy urush usulidan kelib chiqqan bo‘lib, ko‘pincha hujumchining o‘limi bilan ham yakun topardi.

The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.

“Assassin” so‘zi arabcha “hashshashin” so‘zidan kelib chiqqan bo‘lib, bu esa “hashish”dan olingan bo‘lib, “gashish” yoki “nasha” ma’nosini anglatadi. Bu atama dastlab o‘rta asrlar davrida Yaqin Sharqda yashagan Nizoriy Ismoiliy musulmonlarning yashirin va mutaassib guruhiga nisbatan qo‘llangan. Bu guruh a’zolari o‘z maqsadlariga erishish uchun siyosiy suiqasdlardan foydalanishni ham o‘z ichiga olgan noan’anaviy va ko‘pincha zo‘ravon usullari bilan tanilgan edilar. Aytishlaricha, ular ba’zan o‘z vazifalariga tayyorgarlik ko‘rish uchun gashish iste’mol qilganlar, bu esa G‘arb olamida “hashshashin” yoki “assassins” atamasining qo‘llanishiga olib kelgan. Assassinslar o‘rta asrlar davrida, asosan Fors va Suriyada faol bo‘lganlar hamda o‘sha davrdagi turli siyosiy mojarolar va suiqasdlarda muhim rol o‘ynaganlar. “Assassin” atamasi oxir-oqibat Yevropa tillariga ham kirib borgan va u yerda siyosiy yoki aniq nishonga qaratilgan qotilliklarni amalga oshiruvchi shaxslarga nisbatan kengroq ma’noda qo‘llanadigan bo‘lgan.

This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.

Bu urush tarzi uch qayg‘uning muhim bashoratli xususiyatidir, chunki Islomning bashoratdagi roli urushni vujudga keltirishdan iboratdir. Ramz sifatida Islom butunlay urush bilan bog‘liqdir, va Vahiy kitobining to‘qqizinchi bobida birinchi va ikkinchi qayg‘ulardagi Islom ularning urushining namunasidir. Ularning urushi Vahiy kitobida sinov muddati yopilishidan sal oldin xalqlarni g‘azablantiradigan harakat sifatida aniqlab ko‘rsatilgan.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Xalqlar g‘azabga keldi, Sening ham qahring keldi, o‘liklarning hukm qilinadigan vaqti yetdi; qullaring bo‘lgan payg‘ambarlarga, azizlarga va Sening nomingdan qo‘rqadiganlarga, kichik va kattalarga mukofot beradigan, hamda yer yuzini halok qiluvchilarni halok qiladigan vaqt keldi. Vahiy 11:18.

The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.

“Xalqlar” Xudoning g‘azabi kelishidan sal oldin “g‘azabga” keltiriladi, va Vahiy kitobida tasvirlanganidek, Xudoning g‘azabi inson uchun sinov muddati tugaganida keladigan oxirgi yetti balodir. Bu oyatda uchta muhim belgi bor: xalqlarning g‘azabga kelishi, Xudoning g‘azabi va o‘liklarni hukm qilish vaqti. Bu yerda tilga olingan o‘liklar hukmi 1844-yil 22-oktabrda boshlangan o‘liklar ustidan tergov hukmi emas, balki ming yillik milenium davomida sodir bo‘ladigan yovuz o‘liklar hukmidir. Opa Uayt bu oyatdagi uchta muhim belgi bir-biridan aniq farq qilishini va ular oyatda berilgan tartibda sodir bo‘lishini ravshan bayon qiladi.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Men xalqlarning g‘azabi, Xudoning qahri va o‘liklarni hukm qilish vaqti bir-biridan alohida va aniq bo‘lib, biri boshqasidan keyin kelishini ko‘rdim; shuningdek, Mixoil hali o‘rnidan turmaganini va misli ilgari bo‘lmagan musibat vaqti hali boshlanmaganini ham ko‘rdim. Xalqlar hozir g‘azabga to‘lmoqda, ammo buyuk Ruhoniyimiz muqaddas maskandagi ishini tugatgach, U o‘rnidan turadi, qasos liboslarini kiyadi, va shunda oxirgi yetti ofat yog‘diriladi.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Men to‘rt farishta Isoning ma’baddagi ishi tugaguncha to‘rt shamolni ushlab turishini va shundan keyin yetti oxirgi balo kelishini ko‘rdim.” Early Writings, 36.

The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.

Injilning oxirgi kitobida Islomning vazifasi xalqlarni g‘azablantirishdir, va ular buni urush orqali amalga oshiradilar. Injilning birinchi kitobida esa Islomning vazifasi dunyodagi har bir odamning qo‘lini Islomga qarshi birlashtirishdir; u Ismoil sifatida ifodalangan.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Egamizning farishtasi unga dedi: “Mana, sen homiladorsan va o‘g‘il tug‘asan; uning ismini Ismoil deb qo‘yasan, chunki Egamiz sening qayg‘u-alamingni eshitdi. U yovvoyi odam bo‘ladi; uning qo‘li har bir odamga qarshi, har bir odamning qo‘li esa unga qarshi bo‘ladi; u barcha aka-ukalari ro‘parasida yashaydi.” Ibtido 16:11, 12.

The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).

“Qo‘l” so‘zi timsol sifatida, Muqaddas Kitobdagi barcha timsollar kabi, qo‘llanilgan kontekstga qarab bir nechta ma’noga ega bo‘lishi mumkin. Ammo Muqaddas Kitob bashoratida “qo‘l” timsoli, asosan, urushning timsolidir. “Yovvoyi odam” deb tarjima qilingan ibroniycha so‘z yovvoyi arab eshagi uchun ishlatiladigan so‘zdir; bu esa bir necha muhim bashoratiy ma’nolarni o‘z ichiga oladi, ulardan biri shuki, arab eshagi hayvonlarning Equidae oilasiga mansubdir, xuddi ot kabi. Vahiy kitobining to‘qqizinchi bobida, shuningdek Habakkukning har ikkala muqaddas jadvalida (1843 va 1850-yillardagi pioner jadvallarida) ot uch qayg‘u Islom tomonidan ifodalangan urushning timsoli sifatida qo‘llanilgan. Ibtido kitobi va Vahiy kitobida ifodalangan Islomning birinchi va oxirgi eslatilishi Islomni Equidae oilasi (eshak yoki ot) timsoli bilan aynanlashtiradi, va ikkalasi ham Islomning vazifasi “har bir odam”ga (millatlarga) urush olib kelish ekanini ta’kidlaydi.

In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.

Vahiy kitobining TO‘QQIZINCHI bobi, O‘N BIRINCHI oyatida Islomning fe’l-atvori aniqlab beriladi, chunki bashoratda fe’l-atvor nom orqali ifodalanadi. Islom ustidan hukmronlik qiluvchi shohga berilgan nom Ibtido kitobidagi Islom haqidagi o‘sha ilk ishorani aks ettiradi; u yerda Ismoilning fe’l-atvori yoki ruhi “barcha aka-ukalari huzurida yashaydi”, deb yozilgan. Butun Islom ustidan hukmronlik qiladigan shoh Ismoilning ruhi (ularning shohi)dir; uning qo‘li esa “har bir odamga qarshidir”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Ular ustidan tubsiz chuqurlikning farishtasi bo‘lgan bir podshoh bor edi; uning ibroniy tilidagi ismi Abaddon, yunon tilida esa uning ismi Apollyon edi. Vahiy 9:11.

In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:

Eski Ahdda ibroniy tili bilan, yoki Yangi Ahdda yunon tili bilan ifodalangan holda, Islom dini tarafdorlari ustidan hukmronlik qiladigan tabiat Abaddon yoki Apollion deb aniqlanadi; bu nomlarning har ikkisi ham “o‘lim va halokat” degan ma’noni anglatadi. O‘lim va halokat — Islomning tabiatidir, u Eski yoki Yangi Ahdda qanday ifodalangan bo‘lishidan qat’i nazar. Islomning har bir tarafdori ichida hukm suradigan ruhning, eshak yoki ot ramzi bilan bog‘liq bo‘lgan o‘ziga xos xususiyatlari Islomga doir ham birinchi, ham oxirgi ishoralarning tarkibiy unsurlaridir. Bu ikki bashoratli sifat Alfa va Omegaga xos muhrni o‘zida mujassam etadi. White opa yuz qirq to‘rt mingni hayotga keltiradigan xabarni uchinchi farishtaning qudratli lashkari sifatida aniqlaganida, u quyidagilarni bayon qiladi:

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Farishtalar to‘rt shamolni ushlab turibdilar; ular g‘azabga to‘lgan, bo‘shalib ketib, butun yer yuzi bo‘ylab yopirilishga intilayotgan ot sifatida tasvirlangan bo‘lib, o‘z yo‘lida vayronagarchilik va o‘limni olib keladi.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Abadiy olamning ayni ostonasida biz uxlab yotaylikmi? Biz sust, sovuq va o‘lik bo‘laylikmi? Oh, qani edi, jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflansa, toki ular oyoqqa turib yashasinlar. Biz yo‘l tor, darvoza esa siqiq ekanini ko‘rishimiz kerak. Ammo biz o‘sha siqiq darvozadan o‘tar ekanmiz, uning kengligi cheksizdir.” Manuscript Releases, 20-jild, 217.

The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?

To‘rt shamol yuz qirq to‘rt ming kishining muhrlanishi davomida ushlab turiladi, va bu to‘rt shamol “g‘azablangan ot” bo‘lib, u o‘z yo‘lida “o‘lim va vayronagarchilik”ni olib yuradi. 2001-yil 11-sentyabrda uchinchi voy bashorat tarixiga kirib keldi va “o‘lim hamda vayronagarchilik”ni olib kelib, ruhiy ulug‘vor yurtga “to‘satdan va kutilmaganda” zarba berganida, shu tariqa “xalqlarni g‘azablantirdi”. 2023-yil 7-oktyabrda uchinchi voy “o‘lim va vayronagarchilik” yo‘lidagi yurishini davom ettirib, haqiqiy ulug‘vor yurtga “to‘satdan va kutilmaganda” hujum qilganida, shu tariqa “xalqlarni” yanada ko‘proq “g‘azablantirdi”. Birinchi kutilmagan hujum yuz qirq to‘rt ming kishining muhrlanishi davrining boshlanishini belgiladi, 2023-yil 7-oktyabrdagi so‘nggi hujum esa yuz qirq to‘rt ming kishining muhrlanishining yakuniy davri yoki “bog‘lab tugatish”ining boshlanishini belgilaydi. Abadiy dunyoning naq ostonasida biz uxlab yotaylikmi?

On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:

Ikki muqaddas pioner jadvalining har ikkalasida ham birinchi va ikkinchi voylarning islomiy timsoli urush otlariga minib olgan islom jangchilari orqali tasviriy ravishda ko‘rsatilgan. Har ikki tasvirdagi birinchi voyning urush otiga mingan chavandoz nayza ko‘tarib turibdi, ikkinchi voyni ifodalovchi otning chavandozi esa miltiq otmoqda. Bu farq Vahiy kitobining to‘qqizinchi bobida aniq ko‘rsatilgan, chunki porox aynan ikkinchi voyning tarixida ixtiro qilinib, urushda ilk bor qo‘llanilgan edi. Vahiy kitobining to‘qqizinchi bobi, o‘n yettinchi oyatdan o‘n to‘qqizinchi oyatgacha bo‘lgan qismga sharh berar ekan, Uriya Smit quyidagilarni qayd etadi:

> “The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.

> “Ushbu tasvirning birinchi qismi bu otliqlarning tashqi ko‘rinishiga ishora qilishi mumkin. Rangni ifodalovchi olov qizil rangni bildiradi; ‘olovdek qizil’ tez-tez qo‘llanadigan ifodadir; yoqut, ya’ni giyasint, ko‘k rangni; oltingugurt esa sariq rangni bildiradi. Va bu ranglar ushbu jangchilarning kiyimida juda ustun edi; shunday ekan, bu qarashga ko‘ra, tasvir turklarning kiyim-boshida aniq o‘z ifodasini topgan bo‘lar edi, chunki u asosan qizil yoki alvon, ko‘k va sariq ranglardan tarkib topgan edi. Otlarning boshlari ko‘rinish jihatidan sherlarning boshlariga o‘xshar edi — bu ularning qudrati, jasorati va vahshiyligini bildirish uchun; oyatning so‘nggi qismi esa, shubhasiz, urush maqsadlarida qo‘llanadigan porox va o‘qotar qurollardan foydalanishga ishora qiladi, ular o‘sha paytda endigina joriy etilgan edi. Turklar o‘z o‘qotar qurollarini ot ustida turib o‘q uzganlari bois, uzoqdan kuzatuvchiga go‘yo olov, tutun va oltingugurt otlarning og‘zidan chiqayotgandek ko‘rinar edi; bunga ilova qilingan tasvir dalil bo‘la oladi.”

> “Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’

> Turklarning Konstantinopolga qarshi yurishida o‘qotar qurollardan foydalanganiga doir Elliott (Horae Apocalypticae, I jild, 482–484-betlar) shunday deydi:—“Insonlarning uchdan bir qismining qirilishi, ya’ni Konstantinopolning qo‘lga olinishi va buning oqibati sifatida Yunon imperiyasining halokati, «olov, tutun va oltingugurt»ga, ya’ni Mahometning artilleriyasi va o‘qotar qurollariga bog‘liq edi. Endilikda uning Konstantin tomonidan bunyod etilganidan beri ming bir yuz yildan ortiq vaqt o‘tgan edi. Bu davr mobaynida gotlar, hunnlar, avarlar, forslar, bulg‘orlar, sarasenlar, ruslar, hattoki usmonli turklarning o‘zlari ham unga dushmanona hujumlar qilgan yoki uni qamal ostiga olgan edilar. Ammo uning istehkomlari ular uchun zabt etib bo‘lmas edi. Konstantinopol omon qoldi va u bilan birga Yunon imperiyasi ham. Shundan kelib chiqib, Sulton Mahometning bu to‘siqni bartaraf etadigan vositani topishga bo‘lgan tashvishi tushunarli edi. “Konstantinopol devorini yakson qilish uchun yetarli kattalikdagi to‘p quya olasanmi?” — degan edi uning huzuriga o‘tib ketgan to‘psozga. Shundan so‘ng Adrianopolda quyish ustaxonasi barpo etildi, to‘plar quyildi, artilleriya tayyorlandi va qamal boshlandi.”

> “It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’

> “Gibbonning, Qiyomatga oid vahiy bashoratining doimo o‘zi bilmagan holdagi sharhlovchisi sifatida, Yunon imperiyasining so‘nggi halokatiga oid o‘zining fasohatli va ta’sirchan rivoyatida urushning mana shu yangi vositasini tasvirining oldingi safiga olib chiqishi, albatta, alohida qayd etishga loyiqdir. Bunga tayyorgarlik sifatida, u yaqinda ixtiro qilingan poroxning — ‘selitra, oltingugurt va ko‘mir aralashmasi’ning — tarixini bayon qiladi; uning Sulton Amurat tomonidan ilgariroq qo‘llanilganini, shuningdek, yuqorida aytilganidek, Mahometning Adrianopoldagi yirikroq zambaraklar quyish ustaxonasini ham tilga oladi; so‘ng qamalning o‘z jarayonida, ‘nayzalar va o‘qlar yog‘dusi miltiqlar hamda zambaraklarning tutuni, sadosi va olovi bilan birga kechganini’; ‘turk artilleriyasining uzun safi devorlarga qaratilganini, o‘n to‘rt batareya bir paytning o‘zida eng yaqin borish mumkin bo‘lgan joylarni momaqaldiroqdek o‘qqa tutganini’; ‘asrlar davomida dushman zo‘ravonligiga qarshi turib kelgan istehkomlar Usmonli zambaraklari tomonidan har tomondan vayron qilinganini, ko‘plab yorilishlar ochilganini va Avliyo Romanus darvozasi yaqinida to‘rtta minora yer bilan yakson qilinganini’; ‘saflardan, galeralar va ko‘prikdan Usmonli artilleriyasi har tomondan gumburlab o‘t ochganida, lager ham, shahar ham, yunonlar ham, turklar ham tutun bulutiga o‘ralganini; bu bulutni faqat Rim imperiyasining yakuniy qutqarilishi yoki halokati tarqatishi mumkin bo‘lganini’; ‘ikki qavat devorlarning zambaraklar tomonidan xarobalar uyumiga aylantirilganini’; va nihoyat turklar ‘yorilishlar orqali ko‘tarilib kirgach’, ‘Konstantinopol zabt etilganini, uning imperiyasi ag‘darilganini va uning dini musulmon fathchilari tomonidan tuproqqa toptalganini’ tasvirlaydi. Aytamanki, Gibbonning shaharning qo‘lga olinishi va shu tariqa imperiyaning vayron bo‘lishini Usmonli artilleriyasiga naqadar aniq va ta’sirchan tarzda nisbat berishini kuzatish, albatta, juda munosibdir. Zero bu, bashoratimizdagi quyidagi so‘zlarning sharhidan boshqa nima bo‘lishi mumkin? ‘Ana shu uchtasi bilan odamlarning uchdan bir qismi o‘ldirildi: ularning og‘izlaridan chiqqan olov, tutun va oltingugurt bilan.’”

> “‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’

> “18-OYAT. Odamlarning uchdan bir qismi shu uch narsa — ularning ogʻzidan chiqqan olov, tutun va oltingugurt orqali oʻldirildi. 19. Chunki ularning qudrati ogʻizlarida va dumlaridadir; zoti, dumlari ilonlarga oʻxshar edi, boshlari ham bor edi, va ular bilan zarar yetkazadilar.”

> “These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.

> “Bu oyatlar joriy etilgan urush olib borishning yangi usulining halokatli ta’sirini ifodalaydi. Aynan shu vositalar — porox, o‘qotar qurollar va zambaraklar — orqali Konstantinopol oxir-oqibat mag‘lub etildi va turklar qo‘liga topshirildi.” Uriah Smith, Daniel and Revelation, 510–514.

We will continue the study of the third woe, in the next article.

Keyingi maqolada biz uchinchi voy ustidagi tadqiqotni davom ettiramiz.

> “I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.

> “Kecha tunda uyqudan uyg‘ondim, ongimda katta bir yuk bor edi. Men birodarlarimiz va opa-singillarimizga bir xabar yetkazar edim; bu esa Muqaddas Ruhni qabul qilish va Uning insoniy vositalar orqali amal qilishi haqidagi noto‘g‘ri nazariyalarni targ‘ib etayotgan ayrim kishilarning ishi to‘g‘risidagi ogohlantirish va yo‘l-yo‘riq xabari edi.

> “I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.

> Menga 1844-yildagi belgilangan muddat o‘tib ketganidan keyin biz qarshi turishga chaqirilgan fanatizmga o‘xshash fanatizm xabarning yakuniy kunlarida yana oramizga kirib kelishi haqida ko‘rsatma berildi va biz bu yovuzlikka ilk tajribalarimizda qanday qat’iyat bilan qarshi turgan bo‘lsak, hozir ham xuddi shunday qat’iyat bilan qarshi turishimiz kerakligi bildirildi.

> “We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.

> “Biz ulug‘ va tantanavor voqealarning bo‘sag‘asida turibmiz. Bashoratlar amalga oshmoqda. G‘ayrioddiy va voqealarga boy tarix osmon kitoblariga qayd etilmoqda — Xudoning buyuk kunidan sal avval yuz berishi e’lon qilingan hodisalar. Dunyodagi hamma narsa notinch holatdadir. Xalqlar g‘azabda, urush uchun ulkan tayyorgarliklar ko‘rilmoqda. Xalq xalqqa, shohlik shohlikka qarshi fitna uyushtirmoqda. Xudoning buyuk kuni shiddat bilan yaqinlashmoqda. Ammo xalqlar urush va qon to‘kish uchun o‘z kuchlarini safarbar qilayotgan bo‘lsalar-da, farishtalarga berilgan amr hanuz kuchda qolmoqda: ular to‘rt shamolni ushlab tursinlar, to Xudoning xizmatkorlari peshonalarida muhrlanmaguncha.” Selected Messages, 1-kitob, 221.

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