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# The Hidden History of Verse Forty - Number Fifteen

Qirqinchi Oyning O‘n Beshinchi Kuni Haqidagi Yashirin Tarix

The Second Woe - Part Two

Ikkinchi qaygʻu — Ikkinchi qism

Author

Jeff Pippenger

Published

June 11, 2026

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Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.

Opa Uayt bir necha bor shuni ta’kidlaydiki, Iso Nosaratdagi sinagogada o‘qigan Ishayodagi o‘sha parcha nafaqat Uning xizmatini e’lon qilgan, balki bizning ishimizning ham timsoli bo‘lgan. O‘sha moylangan ishning mukammal bajo bo‘lishi yuz qirq to‘rt mingning bayrog‘ini tashkil etuvchilar tomonidan amalga oshiriladi.

> 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. Isaiah 61:1–7.

> Rabbiy Xudovandning Ruhi mening ustimdadir; chunki Rabbiy meni yumshoqlarga xushxabar yetkazish uchun moyladi; U meni singan yuraklilarni bog‘lash, asirlarga ozodlikni va kishanbandlarga zindonning ochilishini e’lon qilish uchun yubordi; Rabbiy ma’qul ko‘radigan yilni va Xudoyimizning qasos kunini e’lon qilish uchun; motam tutayotganlarning barchasiga tasalli berish uchun; Sionda motam tutayotganlarga kul o‘rniga go‘zallikni, aza o‘rniga shodlik moyini, tushkunlik ruhi o‘rniga hamd libosini berish uchun; toki ular solihlik daraxtlari, Rabbiy ulug‘lansin deb ekkan nihollar deb atalsinlar. Ular qadimiy xarobalarni qayta quradilar, avvalgi vayronaliklarni tiklaydilar va ko‘p avlodlarning xarob bo‘lgan shaharlarini ta’mirlaydilar. Begonalar turib suruvlaringizni boqadilar, ajnabiylarning o‘g‘illari esa sizlarning yer haydovchilaringiz va uzumzor parvarishchilaringiz bo‘ladilar. Ammo sizlar Rabbiyoning Ruhoniylari deb atalursizlar; odamlar sizlarni Xudoyimizning Xizmatkorlari deb ataydilar; sizlar xalqlarning boyliklarini yeysizlar va ularning sharafida faxrlanursizlar. Sizlarning sharmandaligingiz o‘rniga ikki hissa bo‘ladi; xo‘rlik o‘rniga ular o‘z ulushlaridan shodlanadilar; shu bois o‘z yurtlarida ikki hissa meros oladilar; abadiy shodlik ularniki bo‘ladi. Ishayo 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

Oldingi maqolada biz uch yuz to‘qson bir yil va o‘n besh kundan iborat bo‘lgan vaqt bashoratini tashkil etuvchi “soat, oy, kun va yil”ni aniqlay boshlagan edik. Endi vaqt yo‘q; shuning uchun uchinchi voyda birinchi va ikkinchi voylarning bashoratiy xususiyatlari takrorlanganda, so‘nggi kunlarda bu to‘rt vaqt ifodasi ramziy ma’noda qo‘llanilishi kerak. “Yil” — “Egamizning maqbul yili”, va u ayni paytda “Xudoyimizning qasos kuni” hamdir.

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

“Kun” — Muso tomonidan bayon etilganidek, “falokat kuni”, qasos qaytarish va o‘ch olish kunidir.

> To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.

> Qasos va intiqom Menga tegishlidir; o‘z vaqtida ularning oyog‘i toyadi; chunki ularning halokat kuni yaqin, va ularning boshiga keladigan narsalar shoshilmoqda. Qonunlar kitobi 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

Ishayo kitobida bu “maqbul yil” va “qasos kuni”dir, qasos kuni esa Musoning “falokat kuni” bo‘lib, unda Laodikiyaning oyog‘i toyadi, ular mukofot va qasosni qabul qilayotgan paytda. Buyuk zilzilaning soati, falokat kuni, maqbul yil va birinchi oy — bularning barchasi yakshanba qonuni bilan mos keladi. Yo‘elda “oy” so‘zi qo‘shimcha kiritilgan so‘zdir, ammo bu qo‘shimcha so‘z to‘g‘ridir. Tarjimonlar “oy” so‘zini keyingi yomg‘ir birinchi oyda yog‘ganligi haqidagi haqiqatga muvofiq ravishda qo‘shganlar.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Shunday ekan, ey Sion farzandlari, shod bo‘linglar va Egangiz Xudoda quvoninglar; chunki U sizlarga avvalgi yomg‘irni me’yorida berdi, va sizlar uchun yomg‘irni — avvalgi yomg‘irni ham, keyingi yomg‘irni ham — birinchi oyda yog‘diradi. Yo‘el 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

“Month” so‘zi talqindir, ilhomlangan asl matnning bir qismi emas. Ibroniycha matn shunchaki yomg‘irlar “birinchisida” yoki “avvalgidek” kelishini aytadi — ya’ni Xudo yomg‘irlarni o‘zining munosib faslida, xuddi oldingi zamonlardagidek, tiklaydi. Opa Uayt 1840 yildan 1844 yilgacha bo‘lgan Miller harakatini so‘nggi kunlardagi keyingi yomg‘irni tasvirlash uchun Hosil bayrami bilan qayta-qayta uyg‘unlashtiradi. Keyingi yomg‘ir “avvalgidek” keladi; bu esa Hosil bayrami edi, va Opa Uayt uni qayta-qayta yakshanba qonuni bilan uyg‘unlashtiradi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Uchinchi farishtaning xabarini e’lon qilishga qo‘shiladigan farishta butun yer yuzini o‘zining ulug‘vorligi bilan yoritishi kerak. Bu yerda butun dunyo miqyosini qamrab oladigan va g‘ayrioddiy qudrat bilan amalga oshadigan bir ish oldindan aytilgan. 1840–44 yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni edi; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazildi, va ayrim mamlakatlarda XVI asr Islohotidan beri biror yurtda ko‘rilmagan darajadagi eng buyuk diniy qiziqish kuzatildi; ammo bularning barchasi uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat tomonidan ortda qoldiriladi.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Ish Hosil bayrami kunidagiga o‘xshash bo‘ladi. Xushxabar ishining boshlanishida Muqaddas Ruhning to‘kilishi orqali qimmatli urug‘ning unib chiqishiga sabab bo‘lish uchun ‘ilk yomg‘ir’ berilganidek, hosilning pishib yetilishi uchun uning yakunida ‘so‘nggi yomg‘ir’ beriladi. ‘Shunda biz bilamiz, agar Egamizni bilishga intilsak: Uning chiqishi tong kabi tayyordir; U bizga yomg‘ir kabi, yerga yog‘adigan so‘nggi va ilk yomg‘ir kabi kelur.’ Ho‘sheya 6:3. ‘Shunday ekan, ey Sion farzandlari, shod bo‘linglar va Egangiz Xudoda quvoninglar; chunki U sizlarga ilk yomg‘irni me’yorida berdi, va sizlar uchun yomg‘irni, ilk yomg‘irni ham, so‘nggi yomg‘irni ham yog‘diradi.’ Yo‘el 2:23. ‘Oxirgi kunlarda, deydi Xudo, Men O‘z Ruhimdan har bir jonzot ustiga to‘kaman.’ ‘Va shunday bo‘ladiki, Rabbiyning nomini chaqirgan har kim najot topadi.’ Havoriylar 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Injilning buyuk ishi uning boshlanishini belgilagan Xudoning qudrati namoyon bo‘lishidan kamroq namoyon bilan yakun topmasligi kerak. Injilning boshlanishida ilk yomg‘irning to‘kilishida amalga oshgan bashoratlar, uning yakunida so‘nggi yomg‘irda yana amalga oshishi kerak. Mana, havoriy Butrus ko‘z tikkan ‘orom va tetiklanish zamonlari’ shulardir; u shunday degan edi: ‘Shunday ekan, tavba qilinglar va gunohlaringiz o‘chirib tashlanishi uchun Xudoga qaytinglar; toki Rabbimiz huzuridan orom va tetiklanish zamonlari kelsin, va U Iso Masihni yuborsin.’ Havoriylar 3:19, 20.” Buyuk kurash, 611.

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

Pentekost xushxabar ishining «ochilishi» yoki «boshlanishi» bo‘lgan, «yakun»dagi keyingi yomg‘ir esa «tamomlanish»dir. Birinchisi oxirgisini ifodalaydi. Birinchi oy Muqaddas Ruhning yakshanba qonuni vaqtida to‘kilishini ko‘rsatadi.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …

> “Xarakterimizda biror dogʻ yoki nuqson bor ekan, hech birimiz hech qachon Xudoning muhrini olmaymiz. Xarakterimizdagi kamchiliklarni tuzatish, jon maʼbadini har qanday bulgʻanishdan poklash bizning oʻz ixtiyorimizga topshirilgan. Shunda Elliginchi kunida ilk shogirdlar ustiga yogʻgan ertangi yomgʻir singari, keyingi yomgʻir ham bizning ustimizga yogʻadi. …”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Birodarlar, tayyorgarlikning bu ulug‘ ishida sizlar nima qilmoqdasizlar? Dunyo bilan qo‘shilib ketayotganlar dunyoviy qolipni qabul qilmoqdalar va hayvonning tamg‘asiga tayyorlanmoqdalar. O‘ziga ishonmaydigan, Xudo oldida o‘zini kamtar tutadigan va haqiqatga itoat etish orqali jonlarini poklaydiganlar esa samoviy qolipni qabul qilmoqdalar hamda peshonalarida Xudoning muhrini olishga tayyorlanmoqdalar. Farmon chiqqanida va tamg‘a bosilganida, ularning fe’l-atvori abadiyat uchun pok va dog‘siz bo‘lib qoladi.” Testimonies, 5-jild, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

Birinchi “oy” — Yakshanba qonunidir, buyuk zilzilaning “soati” — Yakshanba qonunidir, falokat, jazo va qasosning “kuni” — Yakshanba qonunidir, va maqbul “yil” ham — Yakshanba qonunidir. Birinchi voy haqidagi bashoratning bir yuz ellik yili Yakshanba qonunida yakun topadi; ana shu yerda uch yuz to‘qson bir yil va o‘n besh kun boshlanadi.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Karnayi bor bo‘lgan oltinchi farishtaga shunday deyildi: Buyuk Furot daryosida bog‘lab qo‘yilgan to‘rt farishtani bo‘shat. Va insonlarning uchdan bir qismini o‘ldirish uchun bir soatga, bir kunga, bir oyga va bir yilga tayyorlab qo‘yilgan o‘sha to‘rt farishta bo‘shatildi. Vahiy 9:14, 15.

The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.

“Buyuk Furot daryosida” “bog‘langan” bo‘lgan “to‘rt farishta” yakshanba qonuni soatida “bo‘shatiladi”. Ular ikkinchi voyening soati, kuni, oyi va yili uchun odamlarning uchdan bir qismini o‘ldirishga bashoratli ravishda “tayyorlab qo‘yilgan”. Muqaddas Kitob bashoratidagi oltinchi shohlik sifatida Amerika Qo‘shma Shtatlari yakshanba qonunida halok qilinadi, va Amerika Qo‘shma Shtatlari yakshanba qonunida barpo etiladigan uch karra ittifoqning uchdan bir qismini tashkil etadi. Ikkinchi voye uchinchi voyeda takrorlanadi, xuddi ikkinchi farishta uchinchi farishtada takrorlangani kabi.

Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.

O‘sha to‘rt shamol 9/11 da qo‘yib yuborildi; bu bir yuz qirq to‘rt ming kishining muhrlanishi boshlanishini belgiladi, va darhol shundan so‘ng yana tiyib turildi. Ishayo oltmish birda ifodalangan motam tutayotganlar tasalli topganlarida, ular Yakshanba qonuni paytida Yupatuvchining to‘la-to‘kis to‘kilishi bilan tasalli topadilar; bu ayni paytda buyuk zilzilaning “soati” hamdir. Maqbul yilda motam tutayotganlar, aynan Hizqiyo to‘qqizda motam tutib, Xudoning muhrini qabul qilayotganlarning o‘zidir. Iso O‘z xizmatini Ishayo oltmish birni keltirish bilan boshlagan edi, va Sister White Uning bu bayonotini bizning ishimiz bilan uyg‘unlashtiradi.

> “Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

> “Masih dunyoga O‘z missiyasini e’lon qildi, u Nosira shahridagi sinagogada Ishayo payg‘ambar bashoratidan o‘qiganida: ‘Egamizning Ruhi Mening ustimdadur, chunki U Meni kambag‘allarga Xushxabarni va’z qilish uchun moyladi; U Meni dili ezilganlarni sog‘aytirish, asirlarga ozodlikni e’lon qilish, ko‘rlarga ko‘rishning qaytishini bildirish, jabrlanganlarni ozodlikka chiqarish, Egamizning maqbul yilini va’z qilish uchun yubordi.’ Uning oldida qanday buyuk ish turardi! — Egamizning maqbul yilini va’z qilish. Bu davr asrdan asrga davom etadi, zamondan zamonga cho‘ziladi, sinov muddati davom etar ekan. Xudo iltijo va taqillatishni eshitishni kutmoqda; U bizga yolg‘iz O‘zi yordam bera oladigan Zotga insoniyatning yaqinlashishini ko‘rish uchun kuzatmoqda. U ularning gunohlarini kechirishni, ularni O‘zinikidek qabul qilishni intiqlik bilan xohlaydi. Uning huzuriga kelgan har bir tavbador jonni U qabul qiladi; zero, Xudo O‘zining yagona tug‘ilgan O‘g‘lini aynan shu ishni bajarish uchun moylagan edi.”

> “But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

> “Lekin nega Masih Ishayoda qayd etilgan bayonotni oxirigacha keltirmadi? Nega U: «va Xudoyimizning qasos kuni» degan iborani tashlab ketdi? Bu jumlaning keyingi qismi ham birinchi qismi kabi ayni haqiqat edi; va Masih sukut saqlagani, O‘zining tanlangan payg‘ambariga bergan so‘zlarining bir qismini aytmay qoldirgani bilan bu haqiqatni inkor etmadi. Ammo aynan shu oxirgi ibora Uning tinglovchilari mamnuniyat bilan to‘xtaladigan va amalda qo‘llashga moyil bo‘lgan narsa edi; ular o‘zlarining diniy e’tiqodiga mansub bo‘lmaganlarning barchasi ustidan hukm chiqarardilar. Xalqqa haqiqat, solihlik va mag‘firat so‘zlarini berish o‘rniga, ular ularga Xudo butun majusiy dunyodan nafratlanadi, deb o‘rgatgan edilar. Xudoning otalik tabiatini noto‘g‘ri ko‘rsatganlar va uni insoniy urf-odatlar ostida ko‘mib yuborgan edilar. Signs of the Times, January 14, 1897.”

> “The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘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 heal 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.’

> Xudoning bu davrdagi xalqining missiyasi Masihning ishini tasvirlaydigan ilhomlangan so‘zlarda bayon etilgan: “Rabbiy Egamning Ruhi mening ustimdadir, chunki Rabbiy meni halimlarga xushxabar yetkazish uchun moyladi; U meni qalbi singanlarga shifo berish uchun, asirlarga ozodlikni va bandilarga zindonning ochilishini e’lon qilish uchun; Rabbimizning maqbul yilini va Xudoyimizning qasos kunini e’lon qilish uchun; motam tutayotganlarning barchasiga tasalli berish, Sionda motam tutayotganlarga kul o‘rniga go‘zallikni, aza o‘rniga quvonch moyini, xiralik ruhi o‘rniga hamdu sano libosini berish uchun yubordi; toki ular solihlik daraxtlari, Rabbiy ekkan nihollar deb atalsinlar, va U ulug‘lansin.”

> “‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.

> “«Ular qadimgi xarobalarni qayta quradilar, oldingi vayronaliklarni tiklaydilar, vayron bo‘lgan shaharlarni, ko‘p avlodlarning xarobalarini ta’mirlaydilar.»” Lake Union Herald, 1908-yil 11-noyabr.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Ikkinchi voy uchinchi voy ichida takrorlanishi masalasiga yanada chuqurroq kirishishimizdan avval, xabar “satr ustiga satr” qo‘yish orqali tushunilishi lozimligini o‘zimizga eslatib qo‘yishimiz kerak. Bu shuni ko‘rsatadiki, ilhomlangan Kalomdagi Yakshanba qonuni mavzusining kontekstiga mos keladigan har bir “soat”, “kun”, “oy” va “yil” Islomning Yakshanba qonuniga zarba berishga tayyorlanishiga ham tatbiq etilishi kerak.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.

Misol tariqasida aytganda: “soat” so‘zi Eski Ahdning faqat bitta kitobida uchraydi, va o‘sha kitob Doniyor kitobidir. Doniyor kitobida “soat” besh marta tilga olinadi.

> And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

> Kim yiqilib sajda qilmasa va topinmasa, o‘sha zahotiyoq yonib turgan olovli pechning o‘rtasiga tashlansin. … Endi, agar sizlar karnay, nay, arfa, sambuka, psaltir, dulcimer va har xil musiqa sadolarini eshitgan paytingizda yiqilib, men yasagan haykalga sajda qilishga tayyor bo‘lsangiz, yaxshi; ammo agar sajda qilmasangiz, o‘sha zahotiyoq yonib turgan olovli pechning o‘rtasiga tashlanasizlar; va sizlarni mening qo‘llarimdan qutqaradigan o‘sha Xudo kim o‘zi? Doniyor 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

Opa Uayt Danielning uchinchi bobini va demak, “xuddi o‘sha soat”ni qayta-qayta Yakshanba qonuniga tatbiq etadi. Danielning to‘rtinchi bobida esa, Navuxadnazar ustiga kelajak hukmni tushuntirishga urinarkan, Daniel “bir soat” davomida hayrat va tashvishda qoladi.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Shunda ismi Beltashassar bo‘lgan Doniyor bir soatcha dong qotib qoldi, va uning o‘y-xayollari uni bezovta qildi. Shoh so‘z olib dedi: “Ey Beltashassar, tush ham, uning ta’biri ham seni bezovta qilmasin”. Beltashassar javob berib dedi: “Hazratim, bu tush sizdan nafratlanadiganlarga, uning ta’biri esa dushmanlaringizga bo‘lgay”. Doniyor 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

Doniyor yaqinlashib kelayotgan hukm haqida Navuxadnazarni qanday xabardor qilishni anglashga urinarkan, “bir soat” davomida hayratda qoladi. Doniyor hukmning “soati” kelganini e’lon qiladigan birinchi farishtaning xabarchisini ifoda etmoqda. Uning bashorati Navuxadnazarga yetkaziladi, va bir yil o‘tgach, Bobil ustidan bo‘lgan hukm Navuxadnazarning boshiga tushiriladi.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> O‘sha soatning o‘zida bu narsa Navuxadnazar ustida amalga oshdi; u odamlar orasidan haydab chiqarildi, ho‘kizlardek o‘t yedi, uning badani osmon shudringi bilan ho‘llandi, toki sochlari burgut patlaridek o‘sib ketdi va tirnoqlari qush changallaridek bo‘ldi. Doniyor 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

Doniyor yaqin orada kelajak Yakshanba qonunini oldindan aytmoqda, va u kelganida, bu Bobil ustidan hukmning “soati”dir. Har ikki “soat” ham buyuk zilzilaning soati bo‘lgan Yakshanba qonunini ko‘rsatmoqda. Navuxadnazar Bobil qissasining alfasidir, Belshazar esa uning omegasi, va Belshazar qo‘l devorga yozuv bitgan ayni kechaning o‘zida o‘ldiriladi.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> O‘sha zahotiyoq inson qo‘lining barmoqlari paydo bo‘lib, shoh saroyining devoridagi suvoq ustiga, shamdonning ro‘parasiga yozdi; va shoh yozayotgan qo‘lning bir qismini ko‘rdi. Doniyor 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

Yozuv devorda paydo bo‘lgan o‘sha “xuddi o‘sha soat” yozma Yakshanba qonuni cherkov bilan davlat o‘rtasidagi ajralishning “devori”ni Yakshanba qonuni paytida barbod qilishini bildiradi; shundan so‘ng, Muqaddas Kitob bashoratidagi oltinchi shohlik sifatida Qo‘shma Shtatlar qanday yakun topsa, Bobil ham shunday yakun topdi. Oltinchi shohlik sifatida Qo‘shma Shtatlar Ishayo yigirma uchda Tir fohishasi unutiladigan paytda yetmish ramziy yil hukmronlik qiladigan qudratdir. Ishayo tilga olgan shohlik yoki shoh — yetmish yil kunlaridir, va Muqaddas Kitob bashoratida yetmish yil hukmronlik qilgan shohlik Bobil edi. Belshazzarning Bobili qulashining timsoli Qo‘shma Shtatlarning Yakshanba qonuni paytidagi qulashi bo‘lib, u yerda devordagi yozuv Vahiy o‘n uchdagi ajdaho kabi gapirish bilan muvofiqlashadi.

In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.

Vahiy kitobining o‘n sakkizinchi bobida Bobil ustidan hukm to‘rtinchi oyatda yakshanba qonuni bilan boshlanadi; o‘shanda ikkinchi ovoz uning hukmi bir soatda va shuningdek bir kunda kelishini ma’lum qiladi.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Va men osmondan yana bir ovozni eshitdim; u shunday der edi: “Ey Mening xalqim, uning gunohlariga sherik bo‘lib qolmasligingiz va uning balolaridan ulush olmasligingiz uchun undan chiqinglar. Chunki uning gunohlari osmongacha yetib borgan, va Xudo uning nohaqliklarini esga oldi. U sizlarga qanday qaytargan bo‘lsa, sizlar ham unga shunday qaytaringlar, va uning ishlari bo‘yicha unga ikki hissa qilib ikki barobar qaytaringlar; u to‘ldirgan kosaga uning o‘zi uchun ikki barobar qilib to‘ldiringlar. U o‘zini qanchalik ulug‘lagan va ayshu ishratda yashagan bo‘lsa, unga shunchalik azob va motam beringlar; chunki u o‘z yuragida: ‘Men malika bo‘lib o‘tiribman, beva emasman, va hech qachon motam ko‘rmayman’, deydi. Shuning uchun uning balolari bir kunda keladi: o‘lim, motam va ocharchilik; va u olovda butunlay kuydiriladi. Chunki uni hukm qiluvchi Rabbiy Xudo qudratlidir. Va yer yuzining podshohlari, u bilan zino qilib ayshu ishratda yashaganlar, uning yonayotganining tutunini ko‘rganlarida, uning uchun yig‘laydilar va aza tutadilar. Ular uning azobidan qo‘rqib, uzoqda turib shunday deydilar: ‘Holingga voy, holingga voy, ey ulug‘ shahar Bobil, ey qudratli shahar! Chunki hukming bir soat ichida keldi.’ Vahiy 18:4–10.”

Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.

Shubhasiz, Bobil ustidan bosqichma-bosqich hukm 4-oyatdagi Yakshanba qonunidan boshlanadi, o‘shanda Xudoning boshqa podasi Bobildan chiqib kelishga da’vat etiladi. Yuhanno uning hukm qilinish vaqtini ham “kun”, ham “soat” deb belgilaydi va shu bilan vaqt timsollari ramziy ma’noda tushunilishi kerakligini tasdiqlaydi.

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

Fisih birinchi oyda nishonlanishi lozim edi, va Fisih xochga mos keladi, xoch esa o‘z navbatida yakshanba qonuniga mos keladi.

> And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

> Egamiz Misr yurtida Muso va Horunga shunday dedi: “Bu oy sizlar uchun oylarning boshi bo‘ladi; sizlar uchun yilning birinchi oyi bo‘ladi. Butun Isroil jamoatiga aytinglar: Bu oyning o‘ninchi kunida har bir kishi ota-bobolarining xonadoni bo‘yicha o‘ziga bittadan qo‘zi olsin, har bir uy uchun bittadan qo‘zi. Agar xonadon qo‘zi uchun juda kichik bo‘lsa, u holda u o‘z uyiga eng yaqin qo‘shnisi bilan jonlar soniga qarab uni olsin; har kimning yeyishiga qarab qo‘zi uchun hisob qilinglar. Sizlarning qo‘zingiz nuqsonsiz, bir yoshli erkak bo‘lsin; uni qo‘ylardan yoki echkilardan olinglar. Uni shu oyning o‘n to‘rtinchi kunigacha saqlanglar; so‘ng Isroil jamoatining butun yig‘ini uni kechqurun so‘ysin.” Chiqish 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

Fisih Hosil bayrami mavsumining boshlanishi edi, shu bois u Hosil bayramini timsollaydi; Hosil bayrami esa, o‘z navbatida, Yakshanba qonuniga muvofiq keladi. Muqaddas chodir birinchi oyning birinchi kunida tiklandi, shu tariqa u Yakshanba qonuni paytida g‘olib jamoatning bayroq sifatida ko‘tarilishini timsollaydi. Ikkinchi voyga oid “soat”, “kun”, “oy” va “yil” Yakshanba qonunini ko‘rsatmoqda; va satr ustiga satr qo‘yilganda, vaqtning o‘sha ifodalarining har biri, mazmun mos kelganida, Yakshanba qonuni bilan uyg‘unlashadi. Yakshanba qonuni paytida papalik ta’qibining ikkinchi davri boshlanadi; birinchisi 1,260 yil bo‘lib, o‘sha davr shahidlarining beshinchi muhrda “qachongacha” degan savol bilan Rabbiyga faryod qilishiga sabab bo‘lgan edi, to papalik hokimiyati hukm qilinmaguncha. Papalikning ikkinchi qon to‘kishida Iso O‘z xalqiga, ta’qib qilinganlarida nima deyishlari haqida tashvishlanishlari shart emasligini ma’lum qilgan.

> But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

> Ammo sizlarni olib borib, topshirganlarida, nima so‘zlashingiz haqida oldindan qayg‘urmanglar, oldindan o‘ylab ham qo‘ymanglar; balki o‘sha soatda sizlarga nima berilsa, o‘shani so‘zlanglar; chunki so‘zlayotgan sizlar emassizlar, balki Muqaddas Ruhdir. Mark 13:11.

In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Birinchi voy ichida odamlar bir yuz ellik yil davomida azobga solindilar. Bu yillar 1299-yil 27-iyulda boshlandi va 1449-yil 27-iyulda, odamlarning uchdan bir qismini o‘ldirish uchun soatga, kunga, oyga va yilga tayyorlab qo‘yilgan to‘rt shamolni to‘rt farishta qo‘yib yuborgan paytda nihoyasiga yetdi. Azob davri Qo‘shma Shtatlarda hayvonning suratini o‘rnatish davrini ifodalaydi. Bu davr Levilar kitobining yigirma uchinchi bobida Karnaylar bayramidan Hosil bayramigacha ifodalangan o‘n besh kundir. Hayvon surati shakllanishining davri 11-sentabrdan Yakshanba qonunigachadir, biroq yarim tun faryodi xabari e’lon qilinishining davri 11-sentabrdan Yakshanba qonunigacha bo‘lgan hayvon surati shakllanishining fraktalidir.

The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.

Muhrlashning boshlanishi va yakuni, shuningdek, yirtqich hayvon surati shakllanishining ham alfa va omegasidir. Bir toifa Xudoning muhri uchun xarakterni shakllantirmoqda; boshqasi esa yirtqich hayvonning suratini shakllantirmoqda. Amerika Qo‘shma Shtatlaridagi o‘sha davr, yakshanba qonunidan boshlanadigan dunyodagi ayni davrga muvofiq keladi. “Oy” suratning o‘rnatilishiga majbur qiladigan azobning ramzidir; shu bois, Vahiy kitobining to‘qqizinchi bobidagi o‘n beshinchi oyat orqali ifodalangan yakshanba qonunidagi oy, dunyoda yirtqich hayvon surati o‘rnatilishi davomida Islomiy azobni ham ifodalaydi.

There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.

Ikkinchi voy bashoratining, shuningdek uning bir soat, bir kun, bir oy va bir yili Yakshanba qonunini hamda Islomning Qo‘shma Shtatlarga zarba berishi uchun qo‘yib yuborilishini qanday ifodalashiga doir boshqa payg‘ambarlik tatbiqlari ham bor, ammo biz boshqa nuqtalarga o‘tishimiz kerak.

In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.

So‘nggi davrda, ya’ni qariyb oxirgi olti oy mobaynida men uch voyaning Islomini bashorat jihatidan uch farishta bilan bog‘liq ekanini ta’kidlab kelmoqdaman. Yoqubning oxirgi kunlarga oid bashoratida Yahudo “eshak”ka bog‘langan “tok” deb tasvirlanishidan tortib, Masihning O‘zining tantanali kirishidan oldin eshakni bo‘shatib yuborishigacha, va boshqa dalillar qatorida, birinchi va ikkinchi vayaning Islomiyati birinchi va ikkinchi farishtaning xabarlarini quvvatlantirgan bashoratli xabarni ifodalaydi, uchinchi vayaning Islomiyati esa uchinchi farishtaning bashoratli xabarini ifodalaydi.

Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.

Yaqinda A. T. Jones tomonidan yozilgan bir kitobdan bir bobga murojaat qilindi va unda ayni shu haqiqat boshqa bir yondashuv orqali ko‘rsatib beriladi. Jones Vahiy kitobining grammatikasi va tuzilishidan foydalanib, oxirgi uch qayg‘u karnayini uch farishtaning xabarlaridan ajratib bo‘lmasligini ko‘rsatadi. U birinchi farishtani ikkinchisidan ajratib bo‘lmasligini, uchinchisini esa avvalgi ikkisidan ajratib bo‘lmasligini ta’kidlaydi. Jonesning diqqat markazi uch farishta ustidadir va u uch farishtaning ajralmas munosabati haqidagi dalilini bayon qilar ekan, ayni o‘sha mantiqning o‘zi bilan Vahiy to‘qqizinchi bobidagi karnaylarni ham Vahiy o‘n to‘rtinchi bobidagi uch farishtadan ajratib bo‘lmasligini isbotlaydi. Biz ushbu maqolani Jonesning shu bobi bilan yakunlaymiz.

## CHAPTER XI. THE THIRD ANGEL'S MESSAGE

XI BOB. UCHINCHI FARISHTANING XABARI

> “THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.

> “Bugun uchun muhim bo‘lgan o‘sha savolga, ya’ni: «Nima qilaylik?» degan savolga, Yetti Karnay va bugungi buyuk xalqlarning o‘rni asosida qat’iy javob berish mumkin; chunki javob aynan shu asosda Xudoning kalomi tomonidan berilgan.

> “We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.

> “Biz Ko‘rdikki, Yetti Karnayning oxirgi uchtasi bilan Uchta Voy ajralmas ravishda bog‘langandir. Yetti Karnayning ayni o‘rtasida — To‘rtinchi Karnay tugaganidan keyin va Beshinchi Karnay boshlanishidan oldin — shunday yozilgan: ‘Va men qaradim, osmonning o‘rtasidan uchib o‘tayotgan bir farishtaning baland ovoz bilan shunday deganini eshitdim: Yana karnay chalmoqchi bo‘lgan uch farishtaning karnay tovushlari tufayli yer yuzida yashovchilarga voy, voy, voy.’ Vahiy 8:13.”

> “That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

> “Uchta Vayning ajralmas tarzda Yetti Karnayning oxirgi uchtasi bilan bog‘langanligi, har biriga bittadan to‘g‘ri kelishi, quyidagi haqiqat bilan mutlaqo shubhasiz qilib qo‘yilgan: Beshinchi Farishtaning karnay chalishi tugagach, shunday yozilgan: ‘Bir vay o‘tdi; va mana, bundan keyin yana ikki vay keladi.’ Vahiy 9:12. Va Oltinchi karnay tugagach, shunday yozilgan: ‘Ikkinchi vay o‘tdi; va mana, uchinchi vay tezda keladi. Va yettinchi farishta karnay chaldi.’ Vahiy 11:15.”

> “Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.

> “Endi esa, uchta Voyning kelishini e’lon qiluvchi, Yetti Karnayning so‘nggi uchtasi bilan ajralmas ravishda bog‘liq bo‘lgan bu farishta bilan ajralmas ravishda bog‘langan narsa — Vahiy 14 dagi «Uchinchi Farishta»dir.

> “That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

> “Bu masalaning ham har qanday shubhadan xoli ravishda aniq ekanligi ko‘rinsin deb, keling, Vahiy 14-bobdagi Uchinchi Farishtaning xabaridan boshlaylik va uning bevosita bog‘liqliklarini boshlangan joyigacha orqaga qarab kuzataylik.

> “The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’

> “«Uchinchi Farishta» haqidagi bayondagi dastlabki so‘zlar shulardir: «Va uchinchi farishta ularga ergashdi». Vahiy 14:9. Bu shuni ko‘rsatadiki, Uchinchi Farishta «ergashgan» ayrimlari undan oldin borganlar.”

> “Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

> “Unda bo‘lsa, oldingi oyatni olaylik: ‘Va uning ortidan boshqa bir farishta ergashdi.’ Bu shuni ko‘rsatadiki, bundan avval ham bir farishta o‘tgan, va bu farishta uning ortidan kelgani uchun u ‘boshqa’ deb ataladi.”

> “Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

> “Endi oltinchi oyatga qayting: ‘Va men yana bir farishtani ko‘rdim.’ Bu ham bundan oldin bir farishta o‘tganini tasdiqlaydi; shu bois u osmonning o‘rtasida uchib borar ekan, ‘yana biri’ bo‘ladi.”

> “Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

> Vahiy kitobida orqaga qayta kuzatsak, o‘ninchi bobning birinchi oyatiga kelgunimizcha, Yettinchi Karnay farishtasidan boshqa hech bir farishtani topmaymiz; va u yerda shunday o‘qiymiz: “Va men boshqa bir qudratli farishtani ko‘rdim.” Bu ibora, avvalgidek, undan oldin bir farishta borligini tasdiqlaydi; shu bois bu farishta paydo bo‘lganda, u “boshqa biri” deb ataladi.

> “Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’

> Yana ham ortga qarab borsak, sakkizinchi bobning so‘nggi oyatiga yetgunimizcha, Oltinchi va Beshinchi Karnay farishtalaridan boshqa hech qanday farishtalarni uchratmaymiz; va o‘sha yerda biz ibtidoiysiga yetamiz, chunki shunday o‘qiymiz: “Va men ko‘rdim va bir farishtani eshitdim” — “yana bir farishtani” emas, balki, avvalo, “bir farishtani.”

> “Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

> “Shunday qilib, Vahiy 8:13 dan boshlab, ‘yana bir’ so‘zi bilan bog‘langan farishtalarning uzluksiz qatori, o‘z xabari bilan Vahiy 14 dagi Uchinchi Farishtagacha to‘g‘ridan-to‘g‘ri davom etadi. Shunday qilib:

> “‘I beheld, and heard an angel." Revelation 8:13.

> «“Men qaradim va bir farishtani eshitdim.” Vahiy 8:13.》

> “‘And I saw another mighty angel.’ Revelation 10:1.

> “‘Va men yana bir qudratli farishtani ko‘rdim.’ Vahiy 10:1.”

> “‘And I saw another angel.’ Revelation 14:6.

> “‘Va men boshqa bir farishtani ko‘rdim.’ Vahiy 14:6.”

> “‘And there followed another angel.’ Verse 8.

> “‘Va uning ortidan boshqa bir farishta ergashdi.’ 8-oyat.”

> “‘And the third angel followed them.’ Verse 9.

> “‘Va uchinchi farishta ularga ergashdi.’ 9-oyat.

> “Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

> “Ehtimol, quyidagi sodda chizma Yetti Karnayning so‘nggi uchtasidagi Uch Voyni e’lon qiluvchi farishta bilan Vahiy 14 dagi Uchinchi Farishta xabari o‘rtasidagi bog‘liqlikni ravshan ko‘rsatishga yordam berar:

> “1st Trumpet Revelation 8:7

> “Birinchi karnay Vahiy 8:7”

> “2nd Trumpet Revelation 8:8

> “2-karnay Vahiy 8:8”

> “3rd Trumpet Revelation 8:10

> “3-karnay Vahiy 8:10”

> “4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

> “4-burg‘u Vahiy 8:12 ‘Bir farishta’ — Voy, voy, voy. Vahiy 8:13.

> “5th Trumpet Revelation 9:1–11/ First Woe

> “5-karnay Vahiy 9:1–11 / Birinchi voy”

> “6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

> “6-karnay Vahiy 9:13 dan 11:13 gacha Ikkinchi qayg‘u. ‘Yana bir qudratli farishta.’ Vahiy 10:1”

> “7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

> “7-karnay Vahiy 11:13–19 Uchinchi voy “Yana bir farishta”. Vahiy 14:6

> “‘There followed another.’ Revelation 14:6

> “‘Yana boshqasi ergashib keldi.’ Vahiy 14:6”

> “‘The third angel followed them.’ Revelation 14:9.

> “‘Uchinchi farishta ularning ortidan ergashdi.’ Vahiy 14:9.”

> “The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

> Bularning barchasining mazmuni endi Uchinchi Farishtaning Xabari o‘z-o‘zicha aslida nima ekanini ko‘rib chiqish orqali yanada to‘laroq anglashilishi mumkin: Ochiq ma’nosiga ko‘ra, “Uchinchi Farishta” iborasi ravshanki, uch farishtadan iborat bir qatorning uchinchisiga ishora qiladi. Avval ham ko‘rsatib o‘tilganidek, har biri bir xabarni olib boruvchi bu uch farishtadan iborat qator Vahiyning o‘n to‘rtinchi bobida, 6–12-oyatlarda uchraydi. Bu uch farishtaning xabarlari bir-biriga qo‘shilib, uchinchisida yakun topadi; u esa yerning hosili pishib yetilmaguncha va Rabbiy kelib uni o‘rib olishiga tayyor bo‘lmaguncha yangrashdan to‘xtamaydi.

> “The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

> “Uchinchi Farishtaning Xabari”ning o‘zi, Uchinchi Farishtaning so‘zlarida e’lon qilinganidek, quyidagichadir: “Va uchinchi farishta ularga ergashib, baland ovoz bilan dedi: Kim maxluqqa va uning timsoliga sajda qilsa hamda uning tamg‘asini peshonasiga yoki qo‘liga qabul qilsa, o‘sha ham Xudoning g‘azabi sharobidan ichadi; u Uning qahr kosasiga aralashmasiz quyilgandir; va u muqaddas farishtalar huzurida hamda Qo‘zining huzurida olov va gugurt bilan azoblanadi. Ularning azobining tutuni abadulabad ko‘tarilib turadi; maxluqqa va uning timsoliga sajda qiluvchilar hamda uning nomining tamg‘asini qabul qiluvchilar kechayu kunduz orom topmaydilar. Muqaddaslarning sabr-toqati shundadir: Xudoning amrlarini va Isoning imonini saqlaydiganlar shulardir.”

> “This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

> “Bu — Uchinchi Farishtaning Xabari, boshqa ikkisidan ajratib olingan holdagi ko‘rinishidir. Ammo, aslida, uni alohida deb qarab bo‘lmaydi; va uni go‘yo dunyoga qaratilgan yagona, mustaqil xabar bo‘lgandek, boshqalardan ajratib qo‘yib ham bo‘lmaydi; chunki u haqdagi eng dastlabki so‘zlarning o‘zi shunday deydi: ‘Uchinchi Farishta ULARGA ergashdi’. Demak, xabarning aynan o‘zidagi eng birinchi so‘zlar orqali biz faqat bittasiga emas, balki undan oldin kelgan ikkitasiga ham yo‘naltirilamiz. Va ‘ergashdi’ deb tarjima qilingan yunoncha so‘z ajralgan holda ergashishni ham, shunchaki ergashishni ham emas, balki ‘birga ergashish’ni anglatadi; xuddi askarlar o‘z sarkardasiga, yoki xizmatkorlar o‘z xo‘jayiniga ergashganlari kabi; shuning uchun u, ‘biror ishda kimningdir ortidan borish; o‘zini boshqarilishiga yo‘l qo‘yish’ degan ma’noni bildiradi. Narsalar haqida qo‘llanganda esa, u natija sifatida ergashishni; ‘ilgari bo‘lib o‘tgan biror narsaning oqibati sifatida’ ergashishni anglatadi. Shunday qilib, shaxslarga nisbatan, Uchinchi Farishta o‘zidan oldin kelgan ikkovi bilan birga ergashadi; va uning xabari esa, bir hodisa sifatida, undan oldin kelganlarning natijasi yoki oqibati sifatida keladi.”

> “But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.

> “Ammo Ikkinchisi haqida ham shunday yozilgandir: «Va uning ortidan yana bir farishta ergashdi». Uchinchi Farishta Ikkinchisiga ergashgani kabi, Ikkinchi Farishta ham Birinchisiga ergashadi. Birinchisi haqida esa shunday yozilgandir: «Va men yana bir farishtaning uchayotganini ko‘rdim», va hokazo. Bu uchlik qatoridagi birinchisidir. Uning ortidan yana biri keladi; Uchinchi Farishta esa ularning ortidan keladi. Ularning paydo bo‘lish tartibida izchillik bor; ammo bu uchalasi ketma-ket paydo bo‘lgach, keyin ular bir bo‘lib birgalikda davom etadilar. Birinchisi o‘z xabarini jar soladi; Ikkinchisi ergashib kelib, Birinchisiga qo‘shiladi; Uchinchisi ularning ortidan kelib, ularga qo‘shiladi; shunday qilib, bu uchalasi birlashib, o‘zlarining birlashgan qudrati bilan birga oldinga borganda, ular qudratli, uch karra, baland ovozli xabarni tashkil etadilar. Uchinchi Farishtaning Xabarini mukammal qilish uchun hammasi zarurdir; va Uchinchi Farishtaning Xabari hammasi berilmasdan turib haqiqatan ham berilishi mumkin emas.”

> “What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

> “Xo‘sh, unda uch karra xabar o‘ziga xos qismlarida nima?—Mana Birinchisi: ‘Va men osmonning o‘rtasida uchib borayotgan boshqa bir farishtani ko‘rdim; uning qo‘lida yer yuzida yashovchilarga, har bir xalqqa, qabilaga, tilga va elatga va’z qilish uchun abadiy Xushxabar bor edi; u baland ovoz bilan shunday der edi: Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi; osmonni, yerni, dengizni va suv buloqlarini Yaratganga sajda qilinglar.’

> “Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

> “Mana Ikkinchi: «So‘ngra boshqa bir farishta ergashib kelib, dedi: Bobil yiqildi, yiqildi, o‘sha buyuk shahar, chunki u barcha xalqlarga o‘z zinokorligining g‘azab sharobidan ichirdi.»”

> “And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

> “Va mana Uchinchisi: ‘Va uchinchi farishta ularga ergashib, baland ovoz bilan dedi: Agar kimdir hayvonga va uning suratiga sajda qilsa hamda uning tamg‘asini peshonasiga yoki qo‘liga qabul qilsa, o‘sha kishi Xudoning g‘azabi sharobidan ichadi; u sharob Uning qahr kosasiga aralashmasdan quyilgandir; va u muqaddas farishtalar huzurida hamda Qo‘zining huzurida olov va oltingugurt bilan azoblanadi; va ularning azobi tutuni abadulabad ko‘tarilib turadi; hayvonga va uning suratiga sajda qiluvchilar hamda uning nomining tamg‘asini qabul qiluvchilar kechayu kunduz orom topmaydilar. Muqaddaslarning sabr-toqati mana shundadir: Xudoning amrlarini va Isoning imonini saqlaydiganlar shulardir.’”

> “A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

> Bu xabarlarning har biridagi iboralarga bir nazar tashlashning o‘ziyoq yunonchadagi “ergashdi” so‘zida “oqibat sifatida ortidan kelish” degan fikr mujassam ekanini ko‘rsatadi. Birinchi farishta abadiy Xushxabarni olib kelib, uni har bir maxluqqa va’z qiladi, barchani Xudodan qo‘rqishga, Unga ulug‘vorlik berishga va Unga sajda qilishga chorlaydi; chunki Uning hukm soati kelgandir. Bu xabarning rad etilishi esa shunday bir holatni yuzaga keltiradiki, bu holat, ana shu rad etishning oqibati sifatida, undan keyin keladigan Ikkinchi farishtaning so‘zlarida tasvirlanadi. Va Birinchi Xabarning rad etilishi tufayli hamda Ikkinchi xabarda e’lon qilingan o‘sha rad etish oqibatlari sababli, yana bir keyingi oqibat sifatida shunday bir holat yuzaga keladiki, u Uchinchi farishtaning ularga ergashib, baland ovoz bilan Birinchi Xabarning rad etilishining ikki karra oqibati sifatida yuzaga kelgan dahshatli yovuzliklarga qarshi uning qo‘rqinchli ogohlantirishini e’lon qilishini talab etadi.

> “And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

> “Uchinchi Farishtaning ovozi va ishi Birinchi Farishtaniki bilan qo‘shilib ketishi uning yakunlovchi so‘zlaridan ravshandir: ‘Bu yerda Xudoning amrlarini tutadiganlar va Isoning imoniga ega bo‘lganlar bor’; chunki bu abadiy xushxabarni va’z qilishning doimiy maqsadidir. Bu — Xudodan qo‘rqish va Unga ulug‘vorlik berishning, hamda ‘osmonni, yerni, dengizni va suv buloqlarini yaratgan Zot’ga sajda qilishning mohiyatidir. Xudoning amrlarini tutish va Isoning imoni — birinchi farishta ‘keldi’, deb e’lon qilgan Uning hukmi soatida har qanday jonning sobit tura olishini ta’minlaydigan yagona narsadir.”

> “Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

> “Uchinchi Farishtaning yakunlovchi so‘zlaridan darhol keyin: ‘osmondan menga aytayotgan bir ovozni eshitdim: Yoz, bundan buyon Rabbiyda o‘lib ketadigan o‘liklar baxtlidir’, deyiladi” — ya’ni shu vaqtdan boshlab. Vahiy 14:13. Va buning darhol ortidan quyidagi so‘zlar keladi: “Va men qaradim, mana, oppoq bulut, va bulut ustida Inson O‘g‘liga o‘xshash Zot o‘tirar edi; Uning boshida oltin toj, qo‘lida esa o‘tkir o‘roq bor edi. Va ma’baddan yana bir farishta chiqib, bulut ustida o‘tirganga baland ovoz bilan xitob qildi: O‘rog‘ingni ishga solib o‘r, chunki Sen uchun o‘rish vaqti keldi; zero yerning hosili pishib yetildi. Va bulut ustida o‘tirgan Zot o‘z o‘rog‘ini yerga soldi; va yer o‘rib olindi.” Vahiy 14:14–16. Va “hosil — dunyoning oxiridir.” Matto 13:39.

> “Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

> “Yana shuni aytish kerakki: Uchinchi Farishta barcha odamlarni, bular nima bo‘lishidan qat’i nazar, ayniqsa yirtqich hayvon va uning tasviriga sajda qilishdan ogohlantiradi; va Vahiy 19:11–21 dan biz shuni bilamizki, yirtqich hayvon ham, uning tasviri ham Rabbimiz osmon bulutlarida kelgan paytda ‘tirik’ bo‘ladi va Uning kelishining porlashi bilan ‘ikkalasi ham’ halok qilinadi.

> “These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.

> “Bu dalillar Uchinchi Farishtaning Xabari qudratli, uch qismli, baland ovozli xabar ekanini ko‘rsatadi; u Rabbiyning ikkinchi kelishidan oldin har bir millatga, qabilaga, tilga va xalqqa yoyiladi; va u yer hosilini pishitadi hamda Rabbiy uchun tayyorlangan bir xalqni hozirlaydi, xuddi Yahyo Cho‘mdiruvchining xabari Rabbiyning birinchi kelishiga yo‘l tayyorlaganidek. Demak, bu Xudoning dunyoga yo‘llagan oxirgi, yakunlovchi xabaridir.”

> “And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.

> “Endi esa, Uchinchi Farishtaning Xabari o‘z-o‘zicha nima ekanligini shu tariqa anglab, bugungi kunning buyuk xalqlari bilan bu xabarning munosabati Uchinchi Farishtaning Xabarining Vaqtini ko‘rib chiqish orqali yaxshiroq anglanishi mumkin.” A. T. Jones, The Great Nations of Today, 114.

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